At the end of Euripedes play The Bacchae [1], Cadmus asks his daughter Agave, “What do you see?” Agave is sitting center stage with the severed human head of her son Pentheus in her lap. Pentheus, King of Thebes, was torn limb from limb by the women of Thebes as they danced naked on the mountainside worshipping the Asiatic god Dionysos. Still intoxicated by the revelry that led to her son’s death, Agave says, “it’s a lion’s head, a trophy for the palace.” At this point, Cadmus says, “Look carefully. Study it more closely.” As the intoxication wears off, Agave recognizes what she has done and answers, “I see horror. I see suffering. I see grief.”
“Does it still look like a lion?” Cadmus asks
“No, Pentheus. I am holding his head.”
“You were mad,” Cadmus tells his daughter. “The city was possessed by Dionysos.”
At this point, Agave awakes to the full consequence of her actions.
“I see now,” she says, “Dionysos has destroyed us.”
America went through its own bout of Dionysian intoxication in the days following May 25, 2020 when a Minneapolis cop by the name of Derek Chauvin knelt on the neck of a 46-year-old Black man by the name of George Floyd[2], causing his death. Corrupted by 66 years of bad education, America’s Black Lumpenproletariat erupted in an orgy of rioting[3] that brought the rule of law to an end in many of America’s large cities.
The rioting was based on an incident, and the incident was captured in an image. What did Americans see when they saw Officer Chauvin kneeling on George Floyd’s neck? They saw racism.[4]
The Palestinians who watched the same video, however, saw something else. They recognized the knee hold that Officer Chauvin inflicted on Floyd as the same technique which Israeli police routinely used on Palestinians. Missing from the mainstream account of Floyd’s death was any mention of the role which the Anti-Defamation League[5] played in weaponizing the Minneapolis police department. The ADL has been pressuring police departments across the country for years[6] to train with Israeli instructors to learn submission techniques like the knee on the throat hold[7]. But more importantly, the policemen who are subjected to the Israelification of local police forces learn more than techniques. They learn attitudes, and the main attitude they learn is that they should treat their fellow citizens, the people who fund their local police departments with their tax money, in the same way that Israelis treat Palestinians.
If the image of Officer Chauvin kneeling on the neck of a black man symbolized white racism, then the image of George Floyd symbolized the black man as victim of that racism, and Black Lives Matter as his champion. But here appearances are deceiving because Jews are behind this side of the equation. During the time leading up to the riots in Ferguson, Missouri George Soros gave Black Lives Matter $33 million dollars.[8]
The ADL is involved on this side of the conflict as well. With Israel’s annexation of the West Bank looming, the ADL is concerned that the backlash that the annexation is sure to cause, might spread to its proxy warriors in Black Lives Matter, as in fact did happen in England:[9]
The “stakeholders analysis memo,” which was issued by the ADL’s Government Relations, Advocacy, and Community Engagement department and marked as a draft, warns that the group will need to find a way to defend Israel from criticism without alienating other civil rights organizations, elected officials of color, and Black Lives Matter activists and supporters. The memo suggests that the group hopes to avoid appearing openly hostile to public criticism of annexation while it works to block legislation that harshly censures Israel or leads to material consequences, such as conditioning United States military support.[10]
The ADL was not the only Jewish organization supporting Black Lives Matter. According to a report in the Jewish Telegraph Agency, “More than 400 Jewish organizations and synagogues in the United States have signed on to a letter that asserts ‘unequivocally: Black Lives Matter.’”[11]
Those groups represented a broad spectrum “of religious, political, gender, and racial identities. The list of signatories — from small congregations to major Jewish organizations — represents millions of Jewish people in the United States, the organizers,” according to the statement.
What name do we give to this involvement? In America it was called the Black-Jewish alliance.
For the 70 years following the lynching of Leo Frank[12] Jewish organizations like the Anti-Defamantion League (ADL) and the National Association for the Advancement of Colored People, (NAACP), tried to foment race war in the United States. The culmination of this campaign came in the 1960s with the creation of the Civil Rights Movement.
But the Jewish Revolutionary Spirit goes back farther than that. It goes back to the foot of the cross, when the Jewish High Priests Annas and Caiphas told Jesus that they would accept him as their Messiah if he came down from the cross and created the earthly kingdom they wanted.
He didn’t do that, and the Jews chose Barabbas instead.
By rejecting Christ as their Messiah, the Jews rejected the Logos incarnate, and when they rejected the Logos they rejected the order God created for this universe, and when they rejected that, they became revolutionaries, which is what they are today in places like St. Louis.
St. Louis, Missouri was founded in 1764 by two French fur traders, Pierre Laclede and Auguste Chouteau and named after King Louis IX of France. Over the course of the 19th century it became the home to many Catholic immigrants from Ireland and Germany.[13] Many Frenchmen fought against the revolution. They were known as les Chouans and their uprising was known as the Vendeé. Some Frenchmen left France to escape the revolution. Many of them came to America, to cities like Quebec and Montreal in Canada, but also to cities like New Orleans and St. Louis in America.
They did this to escape the revolution, but now the revolution has followed their descendants to places like St. Louis.
A man by the name of Umar Lee wants to tear down the statue of St. Louis IX and rename the city, Confluence.
As in Minneapolis, appearances are deceptive.
Lee claims to be a Muslim. He also claims to have the support of Black Lives Matter, but why should they hold a grudge against a French king from the 13th century?
Did Louis IX own black slaves? Did he have secret cotton plantations in Paris?
No, Louis IX’s crime was that he burned the Talmud.
Do the Blacks care about the Talmud? Do they know what it is? Do they know about the blasphemies it contains, which was the real reason it was burned? Probably not.
As in Minneapolis, the group behind the protest is invisible.
The Jewish revolutionary spirit is behind the protests in both cities.
The battle in St. Louis is between Catholics and Jews, but Umar Lee, as front man for the Jews[16] , must disguise this fact, and turn the conflict into a battle between blacks and whites.[17]
This is a form of identity theft.
It also leads to violence because once a group has white identity imposed upon it, the people in that group no longer have the right to free speech or assembly.
This is precisely what happened in St. Louis.
After Umar Lee turned a group of Catholics who had assembled to pray the Rosary in defense of the statue into white people, Black Lives Matter showed up and felt entitled to beat up a 60 year old Catholic who was trying to pray the Rosary, because white people have no rights.
The Revolution of 2020 in America is similar to the French Revolution because when the revolution came to France in 1789, Jewish involvement was not apparent. 5
Abbe Agustin Barruel suppressed the Simonini letter[18] , which proved Jewish involvement, when he wrote his Memoirs Illustrating the History of Jacobinism and he exonerated the Whigs who used their weaponized Masonic lodges to bring down the Bourbon monarchy and unleash first anarchy and then tyranny in France.
Jewish involvement in the French Revolution didn’t become apparent until Napoleon emancipated the Jews in 1806.
In 1890, Civiltà Cattolica, the official magazine of the Vatican, did a three-part series on the Jewish Question in France one century after the French Revolution. Their conclusion was simple but stunning. Any country which turned away from laws created by Christian kings, as the French had done in 1789, would end up being ruled by Jews.
Civiltà Cattolica published its first issue on April 6, 1850. The founder of the review was a young Jesuit by the name of Carlo Maria Curci, who justified the creation of a new journal by claiming that European journalism was “the child of the French revolution, intent on propagating blasphemous and anti-Christian ideas soaked in a rationalism which was both agnostic and atheistic.”[19]
The Jesuits who founded Civiltà Cattolica were not acting on their own. The new magazine was created under the auspices of Pope Pius IX and viewed by him as the application of his anti-modernist theories, as expressed in the Syllabus of Errors, to the political situation of his day. Civiltà was to be a bulwark against modernist thought. It would allow the Church to combat the enemies of the Church with their own weapons. Civiltà took on “the avarice and pride of an ugly monk in Germany, the insatiable libido of a tyrant king in England, and the cult of national unity and independence which was promoted by all sorts of demagogues in Italy,”[20] and it did so with the approval of the pope. Civiltà Cattolica was conceived as an instrument in the Church’s intellectual apostolate, and its scope was essentially apologetic and polemical. Civiltà distinguished itself from the moment of its inception in a series of battles against revolutionary thought, above all against liberalism, laicism and against the principles which were the inspiration for the French Revolution.[21]
The pope’s support was both spiritual and financial. In February 1850, Pius IX, while still residing Naples, ordered Cardinal Antonelli to transfer 1,250 ducats from the pope’s account at the Rothschild bank in Naples to the Jesuits and declared his willingness to take on whatever financial burdens necessary to ensure the successful launching of the review.[22]
liberalismo, il laicismo e i principi inspiratori della rivoluzione francese." si distinse sopratutto in una serie di battaglie a tutto campo rivolte sopratutto contro il The great care the pope took in the launching of the magazine paid off when on March 20, subscriptions had reached 3,000. During the first three months of publication that number would jump to 6,307.[23]
The ties between Civiltà and the pope only became closer when Pius IX returned to Rome. From that point onward, “Civiltà Cattolica was considered as an expression of the voice of the Vatican, as well as a faithful interpreter of the thought of the pope, which was well-research and intellectually superior.”[24] and granting them the privileges of other colleges of the society. From this moment on, only the pope could intervene in their affairs.
As a result of this approval, Civiltà Cattolica soon became the most authoritative offical organ of the papacy, a status which not even the founding of L’Osservatore Romano in 1861 could undermine.[25]
[24]. Segregazione, p. 4. Both Pius IX and Leo XIII placed a very special trust (“una fiducia tutta particolare”) in the Jesuits responsible for the magazine, and they reciprocated by returning that trust with a loyalty that was both absolute and deferential (“con una fedelta assolute e deferente”).[26]
The birth of Civiltà coincided with the restoration of the ghetto under Pius IX, but in its early years the magazine did not devote any particular attention to the “Jewish problem.”[27]
In 1869 Pius IX praised and blessed Gougenot des Mosseau’s book Le Juif, let Judaism des peuples chrétiens et le judaisation, which described the Talmud as “a savage code in which the precepts of hate and rapaciousness are mixed up with the magic doctrines of the caballah, a book which professes the greatest idolatry imaginable.”[28]
Pope Pius IX died on February 7, 1878, just as the wave of anti-Jewish sentiment was beginning to break over all of Europe, beginning in France.
One of the causes of that wave of anti-Jewish sentiment (or one of the manifestations of it) was the blood libel trials which sprang up in places like Hungary and later in Russia. Taradel and Raggi hold Civiltà as somehow responsible for this phenomenon by the very fact that they reported on it. They make it clear that from their point of view anyone who took the blood libel accusations seriously was guilty of anti-Semitism.
A similar view was expressed by Cardinal Vaughn and Lord Russell when they wrote to the head of the Holy Office in 1900 asking him to prohibit Catholics from mentioning the blood libel. The biting response of the Holy Office makes it clear that this request was tantamount to forbidding Catholics from talking about the O.J. Simpson trial because the blood libel was part of the legal history of countries like Poland and Bohemia and the Holy Office had no power to expunge those cases from the legal record. “Given all of this, the Holy See cannot give the declaration which has been requested, for even if it satisfied a few deluded Englishmen, it would give rise to protests and scandals elsewhere.”[29] Taradal and Raggi claim that “the triumph of the Civiltà Cattolica line could not have been more complete. . . . The resolution of the Holy Office, under this point of view should come as no surprise: it is inconceivable that it would condemn publicly all of the blood libel accusations which had been promoted by the secretary of state and Leo XIII himself.”[30]
The authors’ indignation rings hollow today. In the eleven years which have lapsed since the publication of La Segregazione amichevole, we have seen the publication of Peter Schaeffer’s book on Jesus and the Talmud, as well as the publication (subsequently withdrawn under Jewish pressure) of Pasqua di Sangue, a book substantiating the authenticity of the blood libel accusations written by Elio Toaff, the son of the former chief rabbi in Rome. In light of publications like this, Civiltà Cattolica seems more relevant to our age than the indignation of the defenders of the Enlightenment, defenders who deny legal facts on a priori grounds.
Civiltà Cattolica posited a chain of premises linked in logical fashion. The principles of the French Revolution have had a number of negative effects, the most pernicious of which was the emancipation of the Jews, which permitted them to do harm to the people who so recklessly granted them equal rights.
That is largely because the Judaism of the past and the Judaism of the present are two completely different things.[31] Judaism as it exists now is satanic in its hatred of Christ and the Church. Taradel and Raggi fault Civiltà Cattolica for representing Judaism as the “demonic antitype of Christianity. . . . If the foundation of Christianity is love of neighbor, the foundation of Judaism can only be hatred elevated to a supreme religious precept.”[32] a rabbi published an article in the America neoconservative journal First Things, explaining how hatred was a Jewish virtue.
Civiltà Cattolica’s concern with the Jewish question reached its culmination during the reign of Pope Leo XIII. In 1890, one year after the hundredth anniversary of the French Revolution, Father Raffaele Ballerini wrote anonymously a three part series on the Jewish question. That situation had changed under the reign of Pope Leo XIII. Behind the French Revolution, Pius IX saw Freemasonry; now behind Freemasonry, Leo XIII saw the Jews. In a sense the situation had to change because by the 1880s all of Europe had become obsessed with the Jewish question. If Civiltà was created to deal with current political issues, it had no choice but to deal with the Jewish question.
As we have already indicated, Leo XIII saw this series as an antidote to the anti- Semitic fanaticism which was appearing in the Catholic Observer in Milan. Oblivious to their own explanation of Leo XIII’s anti-anti-Semitism, Taradel and Raggi go on to claim that the 1890 Civiltà articles on the Jewish Question, “do not constitute, as is commonly thought, the moment of initiation of the anti-Semitic campaign but rather the point of its arrival.”[33]
According to the Jewish view of history, the Church was infected with anti-Semitism from the moment of its inception. But after 1900 years of persecuting the Jews, God went up the chimney at Auschwitz, and the Holocaust has replaced the crucifixion as the center of human history. To say that large parts of the Catholic world have been infected by this hermeneutic would not be an exaggeration. In their critique of Civiltà Cattolica, Taradel and Raggi even go so far as to say that anyone who felt that Jews were practitioners of predatory finance or supporters of revolution suffers from mental illness: “The obsession with a Jewish bolshevik plot, which has been defined by Norman Cohn as a true collective psychopathology became [at Civiltà Cattolica] the key to understanding all of the political events in Europe. . . . The myth of a Jewish conspiracy is the motor as well as the ideological lens through which Civiltà Cattolica explained to its readers history as it was unfolding.”[34]
Like Civiltà, Georg Ratzinger, the great uncle of Pope Benedict XVI, traced Jewish hegemony in finance to the French Revolution. Following Napoleon’s emancipation of the Jews, Jews took over the economies of one nation after another in Europe because of their sharp business practices. What Ratzinger calls “Jüdisches Erwerbsleben” allowed them to cheat the Christian natives, who had been taught to work hard, be trusting, and love their neighbor. Jewish immorality in finance, in other words, gave the Jews an unfair economic advantage in Catholic countries:
The emancipation of the Jews, whose views and concepts contradicted the laws and customs of the Christian nations, could not help but have a destructive and corrupting effect on the entire Christian society. . . . This fact alone explains why Jews are able to accumulate riches so quickly. . . .The example of moral corruption has a contagious effect, and that explains the corrupting effect of Jewish influence on commerce.[35]
Ratzinger claimed that it was an act of supreme foolishness when the necessary protections for the social order were lifted in the years following 1789. Once this happened, it was only a matter of time before the Jews would gain the upper hand because the business ethics they derived from their study of the Talmud taught them that cheating the goyim was a virtue. This was particularly the case among the benevolent peoples who made up the population of Catholic nations, who had been taught to work hard and trust civil authority as defending their interests. Once these people fell into the hands of the usurers, they found they could not extricate themselves from its tentacles, in spite of their frugality. Because of the widespread acceptance of usury in the period following the French Revolution, just about everyone was impoverished, and only the Jews got rich. [36]
Ratzinger’s book appeared in 1892, shortly following the publication of Rerum Novarum, Pope Leo XIII’s encyclical on the condition of the working classes, and the three-part series in Civiltà Cattolica which warned Catholics about “the voracious octopus of Judaism.”[37]
The anger at Jewish business practices had reached the boiling point because those involved in the “lucrative professions” could amass riches at the cost of others in a few short years.[38]
That is the situation we find ourselves in today. America is in the middle of a revolution. As in Russia in 1917, where the revolution succeeded, and Germany in 1919, where it was thwarted, and even as in China, where the Cultural Revolution of 1966 was led by Jews like Sidney Rittenberg[39], Jews play the major role in the American cultural revolution of 2020.
George Soros is one of those Jews.
After helping to create color revolutions in virtually every country which separated from the Soviet Union, Soros is creating a “colored” revolution in the United States, with the help of groups like Antifa[40], which has Jewish roots[41] going all the way back to Germany in the 1930s, and Black Lives Matter.
Soros has also taken over large segments of local government by backing candidates for office with money from the Open Society Foundation.[42]
Circuit Attorney Kim Gardner is one of those candidates.
Gardner has crippled law enforcement in St. Louis by enforcing the law based on the color of the citizen. After one year in office, Gardner let it be known she would not prosecute marijuana crimes.[43] In fact, in 2019 Gardner prosecuted only 1,000 of the over 7,000 cases the St. Louis Police Department submitted to her for prosecution.[44] She then drove the governor from office and filed charges against the St. Louis Police Department under the Ku Klux Klan act of 1965 accusing them of being a racist conspiracy.[45]
The Gardner-Soros connection is one of the best examples of the revival of the Black-Jewish Alliance after its demise in 1967.
Gardner also threatened to press charges against a Mark and Patricia McClocksey, who defended their house with firearms[46] after the police refused to respond to their call, when a black mob broke into their gated community.
The outcome of the current revolution is uncertain at this moment.
One of the main reasons for pessimism is the attitude of the Catholic Church toward its own saints and its own people.
Outgoing bishop Robert Carlson has defended the statue[47], but his successor, Mitchell Rozansky, of Springfield, Massachusetts has yet to take a position the issue.[48]
Since Rozansky is known as a proponent of Catholic-Jewish dialogue[49] and a protégé of the notorious judophile Cardinal Keeler of Baltimore[50] , prospects for confronting the group responsible for the revolutionary vandalism in St. Louis look dim at best.
We are now in a situation similar to the one which prevailed in the mid-to-late 1970s, when one country after another fell to communism.
That situation changed in the annus mirabilis of 1979[51] when the Ayatollah Khomeini led the overthrow of American materialism in Iran in February, and Pope John Paul II led a similar uprising against Marxist materialism in Poland four months later.
The same type of spiritual revolution can save the situation now, but only if the Church abandons the failed experiment known as Catholic-Jewish dialogue[52] and returns to her traditional teaching on the Jews.
The Jews need to be confronted with their sins, as St. Peter did in the Acts of the Apostles when he told them that they killed Christ. The contemporary version of that accusation would include Jewish participation in both political and sexual revolutions which have led to untold deaths under Marxism[53] and unprecedented moral corruption under Wilhelm Reich, the Jew who created the term sexual revolution.[54]
Success in the culture wars will involve working for the Jews’ conversion, rather than begging in vain for their friendship and approval.
It will involve asking the Jews of St. Louis if they agree with the revolutionary program[55] that Rabbi Susan Talve has endorsed.[56]
The alternative is violence.
Like Civiltà’s series on the Jewish Question, Ratzinger ended his book with a warning of what would follow if his call for reform were not heeded. Like Civiltà’s warning, Ratzinger’s found uncanny fulfillment less than 50 years in the future:
A reaction against the jewification of our culture is now building momentum among the common man. That movement is hardly perceptible today, but it is going to grow like an avalanche. That movement would be irresistible at this very moment if it weren’t lacking a leader.[57]
Just in case you didn’t know, the German word for leader is Füehrer.
E. Michael Jones
South Bend, Indiana
October 2020
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Cf. Jones, Barren Metal pp 1171 .
Segregazione, p. 3 "Curci descriveva il giornalismo europeo come figlio della rivoluzione francese, intento a difondere idee blasfeme e anticristiane, imbevute di razionalismo agnostico e ateo." .
Segregazione, p. 3. “In Alemagna, fu l’avarizia e l’orgogio di un frate laido; in Inghilterra fu la insaziabile libidine di un re tiranno; in Italia dovrebb’ essere l’unita e l’independenz nazionale intese alla maniera dei demogoghi.” .
Segregazione, p. 3. "La revista fu concepita come uno strumento di apostolato intelletuale e i suoi scopi erano essenzialimente apologetici e polemici. Fin dai suoi esordi si distinse sopratutto in una serie di battaglie a tutto campo rivolte sopratutto contro il liberalismo, il laicismo e i principi inspiratori della rivoluzione francese." .
Segregazione, p. 4. .
Segregazione, p. 4. .
Segregazione, p. 4. .
Segregazione, p. 6. .
Segregazione, p. 7. .
Segregazione, p. 10. .
Segregazione, p. 11. .
Segregazione, p. 40. Stanti tutto cio la Santa Sede non puo dare la chiesta dichiarazione, la quale se contenterebbe i pochi illusi d’Inghiterra, solleverebbe proteste e scandal per tutto altrove.’ .
Segregazione, p. 44. 44 La risoluzione de Santo Uffizio, sotto questo punto da vista, no puo certo stupire: e inimmaginablie che potesse condannare pubblicamente, assieme all’accusa del sangue, la campagna promossa dalla CC con il tacito, ma evidente appoggio dell segretaria di State e dello stess Leone XIII. .
Segregazione, p. 20. .
Segregazione, p. 21. il fondamento dell’ebraismo non puo che essere l’odio elevato a supremo precetto religioso. .
Segregazione, p. 28. .
Ruggero Taradeland Barbara Raggi, (La Segregazione amichevole: “La Civiltà Cattolica” e la questin ebraica 1850-1945). (Roma: Editori Riuniti, 2000), p. 21. .
Waldhausen, Robert (Georg Ratzinger) Jüdisches Erwerbsleben: Skizzen aus dem sozialen Leben der Gegenwart (Passau: Verlag von Rudolf Abt, 1892) p. 2. .
Ratzinger, Jüdisches Erwerbsleben, p. 2. .
"The Jewish Question In Europe Part III: The Remedies" La Civiltà Cattolica, (Fidelity Press 2020) p. 56 . Ratzinger, Jüdisches Erwerbsleben, p. 3. .
Martin, David, "Sidney Rittenberg: The Jew Behind Communist China" Culture Wars Nov. 2019 (Vol. 38 #11) . https://archive.is/1QyAJ .
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Cf. Jones, Logos Rising (2020), pp. 657 ff. .
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Cf. Jones, The Jewish Revolutionary Spirit .
Cf. Jones, Libido Dominandi .
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Ratzinger, Jüdisches Erwerbsleben, p. 84.
