Plot Against the Church: Part 4 - Maurice Pinay

Secret Jewry and the Albigensian Heresy

It is a significant confirmation that, particularly in the regions of the Christian world where a great percentage of the population were Jews and the Israelites were most influential of all, the most important heresies and heretical movements in the Middle Ages without doubt won the greatest power.

Mostly they began as protest movements against the apparent immorality of the clergy, against Simony and the accumulation of riches by the clergy. They demanded a return to the poverty and asceticism of the first Christians and attacked the apparent oppression and tyranny of the Popes Kings and Nobles. The Church hierarchy should be abolished. Since they were against the priests, their religious leaders much resembled the Rabbis of Judaism, who are not actual priests but religious and political leaders, who lead the same life as the other Jews, from whom solely their calling as Rabbis distinguishes them. In several heretical movements the social-revolutionary aspect was especially important, for they also revealed the tendency to free the poor and they often showed strivings to set up a Communist government.

In all heretical movements, however, it is rather noticeable that they are begun with programmes which are very enticing for the people but are gradually deflected towards aims which no longer have anything at all to do with the original ones which were successful in binding the beginners. In a word, cheating was at the bottom, which is characteristic of all revolutionary movements of Jewish origin.

The Archbishop, Bishop of Port-Louis, Monsignor Leon Meurin, S.J., says citing Hurer in his work Innocent (p. 50):

"In France in 1184 a carpenter, named Durad, pretended to have had a vision of the Virgin Mary. For this reason he gathered a large number of fellow citizens around him, under the name of the Brothers of the White Cap. He applied all principles of heresy and wished with all strength to take by force the highest power. He pretended to wish to create the State of equality of primitive men, in which all must be externally equal. Every worldly or spiritual power was declared to be harmful. His supporters worked out a pact of brotherhood, in order to prepare the sudden rule of their sect. The new thing about this sect, to which all elements opposed to order joined themselves, was the fanatical zeal of their supporters and promoters. However, the support given by the Jews was nothing new."

This is the absolute limit! To use a vision of the Virgin Mary to influence the masses and then to make this influence felt in the founding of a sect, which wishes at one stroke to abolish the existing order and to found a new one with similar principles as those of present-day Communism.

Bishop Lucas de Tuy, a Chronicler from the 13th century, writes that "the heretical teachings found admission with the Princes of the State and the Judges of the cities through their Jewish relatives and friends." With good reason the 3rd and 4th Ecumenical Councils issued an Order from the Lateran and Pope Innocent III, which divided the Jews from the Christians, so that they did not infect the latter with their rebellious teachings. The rabbi Louis Israel Newman writes in his already mentioned and valuable work Jewish Influence on Christian Reform Movements on page 135:

"The presence of the Jews in southern France favoured the rise of liberal thought", and on page 136 he states: "Simultaneously with the increase of liberal thought in southern France gradually developed a more liberal conduct in the face of the Jews . . . This circumstance favoured Jewry in Provence and not only gave heresy an upward trend in general, but made it possible that the Jews and Judaism also contributed decisively to the development of heterodox movements, and caused, wherever heresy prospered, diverse Jewish tendencies and groups to arise.

"Not only the scholarly Christians but also Jewish researchers—among them Levy—have observed that the decline of hostility against the Jews went hand in hand with the opposition against the 'Secrets' of the Church, which offended reason, and the visible abuses in Church circles."

In the ensuing, the interesting rabbi Newman gives proof for his facts and mentions that the Jewish writer Leeb, in his work La Controverse Religieuse, pages 25-26, also alludes to the fact that a relationship exists "between Jewish activity and the religious movement in Languedoc." St. Bernard for his part describes in his letter No. 241 his stay in Languedoc and laments that there "the Churches are regarded as synagogues, and the sanctuary of the Lord is no longer holy."

In the monumental work of Spanish Jewry, the Spanish-Jewish Encyclopaedia, it is stated expressly:

"From the 11th to the 13th century the regions in southern France most affected by heresies enjoyed a material and spiritual well-being such has never yet again been encountered in the Christian world and can only be compared with the cultural rise of Moorish Spain. There the Roman Church became more and more corrupt and the clergy more and more worldly. This called forth in all strata of the population a great number of rich Jewish communities that were respected by the rulers and the people. . . In addition a mutual tolerance was practised, which in Europe was no longer possible until the Enlightenment. The Jews had admission to public offices, were active in the land and community government and respected in academies and schools. They lived together peacefully with the heathens (gentiles) who frequently shared table with them and even jointly celebrated the Sabbath. Jewish rabbis, physicians, scholars, bankers, merchants and farmers cultivated close contact with their Christian colleagues and mutually influenced each other on the cultural realm. It was thus only natural that the Jews, with their original Bible, powerfully supported the anti-Papal movements which, in spite of their different teachings, were united in the struggle against the falsification and distortion of early Christianity through the Church."

It is strange how the Jews regard the mutual tolerance between Hebrews and Christians which—according to their assertions—prevailed in regions where the Jewish influence was very great, and which is only comparable with the tolerance at the time of the Enlightenment. The fact must be alluded to that the Jewish-Christian brotherhood and the mutual tolerance which then degenerated into a powerful support for the anti-Papal movements, bloody revolutions and murder of Christians, was also a prelude at the time of the Enlightenment of the French revolution for the murders of Catholic priests and laymen, which the Freemasonic Jacobins exerted under the control of the Jews—as we have already proved. Through the apparent tolerance and the peaceful coexistence, as they now call it, the Jews desire namely not only to attain freedom of movement, in order to be able to control the Christians and their political and religious institutions. The terrible revolution, not only against Church but against the existing social order in general, which could be prepared in the shadow of this apparent tolerance in the 17th and 18th centuries, proved clearly what these clever, seductive demands signify for the Jews.

The writer Dr. Hesekiel Teyssier, who bases himself among other sources on the handbook of Freemasonry, supported by Condorcet, describes the important Albigensian revolution in the following words:

"They formed a giant group, to which belonged citizens, soldiers and even such important personages as the King of Aragon, the Count of Tolouse, the Count of Toix, the Viscount of Beziers and Carcassonne . . . they apparently gained great public power. Their theological theory was the deadly Dualism. In the social sphere they strove for anarchy. This occurred in the 13th century. The Pope and the kings soon learned about it. . . Since they saw themselves discovered and held themselves to be powerful enough, they called for rebellion and made a revolution which put that of 1792 in the shade, and which had its headquarters in Albi. Hence also the name 'Albigensians'. Their weapon was terror, common ownership, the independence of men from every authority, hatred for social institutions and especially for the Church.

"They revealed their secrets only to persons whom they had previously subjected to long, difficult examinations, and laid a duty upon them of maintaining secrecy even to their relatives. Their leaders were unknown to the masses, likewise the signs of recognition by speech and manner of agreement. (Condorcet, "Manuel Maconnique").

"The Albigensians were protected by powerful magnates and instigated fires, caused devastations and committed countless hideous crimes. With armies of a hundred thousand men they plundered the cities and above all destroyed the churches and monasteries. Every kind of crime was familiar to them and delighted them. The peoples were seized by terror. "

Thus ended the peaceful coexistence of Jews and Christians in southern France. In order to defeat this widespread revolution which threatened to destroy the whole of Christianity, the Papal Inquisition had to be introduced and a great crusade organised by Pope Innocent III. This army of a half million soldiers, which belonged to the most powerful of that time, was able to defeat the revolution after a long bloody war. The revolutionaries in their most radical regions strove for the collectivisation of property, i.e. Communism Another was that they skilfully understood and understand how to turn to their own advantage all shortcomings of the ruling government and the immorality of respected clergy and politicians, so that they then get themselves to be regarded as reformers of these shortcomings and correctors of this immorality. Thus they secure the support of the people, which is later deceived. If in fact the existing order is once abolished, the Jewish liberators usually fall into worse shortcomings and greater immorality than those which they pretended to correct. In the Spanish Encyclopaedia Espasa Calpe it is recognised that, among other things, the immoral conduct of many clergy has favoured the development of the heresy of the Albigensians:

"One of the first acts of these heretics was a robust opposition to the clergy, upon whom they could let loose the hatred of the people, for certain clergy left much to be desired with regard to their knowledge and virtue . . . the people sided with the heretical party."

The anti-Catholic historian Henry Charles Lea confirms this and writes: "From the other side we hear that the principal arguments were based on the pride, the avarice and the impure mode of life of the clergy and prelates." Even if these attacks are also much exaggerated, then we nevertheless all know that, in relation to the conduct of life of various clergy, they were certainly well justified. In this case also—as always—the Jewish plotters skilfully used the faults, the bad conduct or the immorality of the civil or church personages of a ruling government, in order to arouse the people against them and the government. In order to prevent the victory of the Jewish rebellions, it is therefore indispensable to moralise our own ranks and to avoid that the enemy on grounds of the real shortcomings can justify his rebellions and can deceive the masses.

This was also the opinion of St. Bernard, Francis of Assisi, Santo Domingo de Guzman and the Popes Innocent II and Innocent III, who then fought bitterly against the corruption of the clergy and through this truly purifying work triumphed over the heresies of their time, by their taking from them one of their principal rallying-cries to gain supporters and spread their heresies.

In the official publication of the respected Jewish historian N. Leven, intended for internal use by Jewry, Fifty Years History, it is stated word for word:

"At the beginning of the 13th century the Church faced the heresy of the Albigensians, which had arisen in southern France. The Albigensians are not the only Christians who attack the Church and its dogmas. On the other side also there are unbelievers. For this the Jews are guilty; the Albigensians received their instructions from them, and many a one admits that the Jewish doctrine is to be preferred to the Christian. The Jews are the founders of heresy. The church recognises this, and therefore the Jews alarm it. They were destroyed in material aspect, but in all their spiritual power they have received no harm. . .

"Pope Innocent III, who strove for domination over Europe, encountered in this little people (Israel) a hindrance which he had to overcome. At the commencement of his period of office he wished for neither the death of the Jews nor their compulsory conversion. He hoped to be able to triumph over them through humiliation and leniency. The Pope directed his attack against the Albigensians. South France is conquered with blood and fire. The Jews are thrown into one pot with the Albigensians and die with them. . . .

"When in 1197 he took over the Pontificate, he had forbidden the crusaders to rob the Jews and to convert them with force. In 1209 they were confused with Albigensians and cut down with them. . . The Council of Avignon later obligated all Barons and free cities under oath to remove the Jews from all positions and services with Christians and to compel them to practise the Christian religion."

The last refers concretely to the false Christians who were secretly given up to Judaism. Admittedly then Holy Church forbade the conversion of the Jews to the Christian religion by force. However, the Christians of Jewish origin who practised the Jewish religion in secret were certainly very well compelled to abandon this and to honestly confess to their official religion. One thus wished to exterminate the Fifth Column. On the other side it is not remarkable that, together with the Albigensians, many Jews lost their lives, for they were indeed the instigators and founders of this heresy and therefore lived together with the heretics. In addition it is recognised in this important Jewish work that the Jews were also the instigators of other heresies and unbelief.

The historian Vincente Risco reveals that:

"In Provence and in Languedoc, under the rule of the Earls, the Jews enjoyed great well-being and influence. They had positions and public offices and even occupied the stewardships and exerted a real influence on the Christians in philosophy and religion. Therefore several Jewish authors assert that they were responsible for the origin of the heresies of the Catharsians and Albigensians."

The learned Rabbi and writer Lewis Browne writes:

"If the truth were known, then one would know that the instructed Jews in Provence were partly responsible for the existence of this Freemasonic sect of the Albigensians. The doctrines which the Jews have spread for centuries long in all nations must positively undermine the power of the Church."

However, it is known that the heresy of the Albigensians therefore became a serious danger for Christianity, because many southern French nobles supported it and even led this enormous movement of revolution which caused blood to flow in streams and true Christians and devout priests to be murdered.

Jules Michelet, the renowned Gallic historian of the previous century, who was one of the directors of the French spiritual archive, establishes in his monumental work French History:

"It was amongst the nobles of Languedoc that the Albigensians found their principal support. This 'Judaea of France', as it has been called, was peopled by a medley of mixed races, Iberian, Gallic, Roman and Semitic." The nobles there, very different from the pious chivalry of the North, had lost all respect for their traditions, and Michelet expressly asserts: "There were few who in going back did not encounter some Saracen or Jewish grandmother in their genealogy."

No particular importance is attached to the existence of a Saracen grandmother, for the Musulmans in France generally converted sincerely to Christianity. The matter of a Jewish grandmother in a family tree is, on the other hand, very serious, for all Jews regard it as a duty to be fulfilled fanatically, to guide their children to the Synagogue, be it only concealed, if it is publicly impossible. In fact the Count Raymond VI of Toulouse and the Count of Comminges among others were repeatedly accused, at the time of this terrible revolution, of being only apparent Christians and in secret practising the Jewish religion. Both Counts supported the heresy very assiduously.

The cautious English historian Nesta H. Webster confirms the assertions of Michelet, and adds in addition that then: "The South of France was a centre from which went forth much of the basic occultism of Jewry as well as its theosophical dreams." She writes in addition:

"The Comte de Comminges practised polygamy, and, according to ecclesiastical chronicles, Raymond VI, Comte de Toulouse, one of the most ardent of the Albigensian Believers, had his harem. The Albigensian movement has been falsely represented as a protest merely against the tyranny of the Church of Rome; in reality it was a rising against the fundamental doctrines of Christianity—more than this, against all principles of religion and morality. For whilst some of the sect openly declared that the Jewish law was preferable to that of the Christians, to others the God of the Old Testament was as abhorrent as the 'false Christ' who suffered at Golgotha; the old hatred of the Gnostics and Manicheans for the demiurgus lived again in these rebels against the social order. Forerunners of the seventeenth-century Libertines and eighteenth-century Illuminati, the Albigensian nobles, under the pretext of fighting the priesthood, strove to throw off all the restraints the Church imposed."

The famous Rabbi Louis Israel Newman, mentions certain anti-biblical doctrines of the Cathars, the forerunners of the Albigensians, and writes later in his work The Jewish Influence on the Christian Reform Movements, on Pages 173-176 of the edition quoted:

"The chief dogma of Catharism, namely the dualism of God, has a parallel in certain aspects to Jewish tradition. . . In spite of strict monotheism, there existed in Judaism an original Dualism, which was founded on declarations of the Haagadah and even on apocalyptic allusions in the Old Testament. . . During the period of flowering of Catharism we encounter a sharpening of the Jewish discussion about Dualism, in the contemporary 'Cabbala'. . . . "Between the ideas of the Cathars and of the Cabbala exact parallel passages can be found."

One must not forget that the heresy of the Albigensians not only goes back to the Cathars but also, exactly like the latter, retains the theological dualism.

The influence of the Jewish Cabbalists on the Cathars and Albigensians and on their theological Dualism is recognised by distinguished Jewish writers. On the other hand, it seems evident that Jewry unscrupulously introduced into the movement of the Albigensians, and especially among their foot soldiers, an apparent anti-Jewish ideology in which Jehovah was frightfully slandered; just as today they show no scruples in spreading atheism in Communist lands.

But this is understandable. Since in Europe then the great mass of Christians was strongly disposed against the Jews, they could not be awakened through a pro-Semitic movement, but, in order to capture them it was necessary to surround the sects, especially in the lower strata, with an atmosphere, which caused the incautious to believe that the Jews were not participating in the movement. The best suited means for this was to slander Jehovah, to renew the Gnostic theories which identified him with the maleficent Demiurge, and to take over the teachings of the Manicheans. Since the leaders of the sects were in addition secret Jews who pretended to be Christians, it was not easy to recognise at first sight—as centuries later with Freemasonry and the conspirators—that many of them were Jews, since they had disguised themselves very well and had taken on their Christian origin, their Christian baptismal and surnames according to the religion.

Holy Church not only discovered that the sect was directed by secret Jews, but also that this ideology, apparently anti-Jewish in the lower spheres, was little by little being transformed in the higher circles, to such a point that the Jewish law, i.e. the Jewish religion, was asserted to be better than the Christian.

Also in the Freemasonry of the 18th century the ideology of the founders was gradually altered, always according to the different grades. The latter joined an official Christian association, which seemingly refused Jews admission in its ranks. However, gradually the ideology was altered through lectures, addresses, liturgy, ceremonial and special instruction in the different degrees, always according to how the Freemason rose, and anti-Semitism, which ruled in the then society, was transformed into pro-Semitism. So it was successful for the secret Jews, who gave themselves out as Christians, to create legions of allies among the Freemasons, who were ready to organise the liberal revolutions, to pass laws, which emancipated the public Jews and placed them equal to the rest of the population politically and socially, and to abolish the Churches—and civil laws, which for centuries had represented the principal bulwark of Christian society.

When the secret Jews had brought the anti-Jewish disposition to silence through Freemasonry and liberalism in the society of the 18th and 19th centuries, they dropped the pretence and left out from the Freemasonic constitutions the articles which forbade the Jews admission in the organisation. Soon afterwards the leading places were occupied by Jews, who openly confessed to their religion. Several free men, like Benjamin Franklin, were astounded and alarmed about this invasion.

In conclusion we will add an interesting revelation concerning the principles of the Albigensian heresy, which Rabbi Jacob S. Raisin makes in his work Gentile Reactions to Jewish Ideals:

"The revolution against the hierarchy was especially strong among the Albigensians. They appeared for the first time in Aquitania in the year 1010, and in 1017 we have evidence of a secret society in Orleans, to which ten priests of a church and a father confessor of the Queen belonged. A short time later we find them in Luttich and Arras, in Soissons and Flanders, in Italy and also in Rome, where many nobles and the people enthusiastically joined them. One called them good men (Bonhommes). . . . In spite of the repression ordered by the Church, the heretics remained stiff-necked, continued to preach their doctrines and were able to win over several archbishops and noblemen."

The details given by the zealous rabbi are very interesting and give us an opportunity to allude to one of the tactics which the Jews use in the founding of their revolutionary movements in Christianity. These movements consist at first of a group of secret Jews who give themselves out to be Christians. Hence it appears as if there are in this circle no Jews, but in reality it consists only of such. In addition they usually provide the secret society or the public movement with Catholic, Protestant or orthodox priests, always according to the religion of the land in the individual cases. This is easy for them, for through the Fifth Column in the clergy they have at their disposal priests, prebendaries or clergy of high rank. This measure should make possible that the true Christians believe with their admission into the association that it is the matter of a good cause, which indeed a devout prebendary or a respected cardinal belongs to.

The clergy of the Fifth Column are thus in this case used as birds of decoy, in order to capture the incautious. Thus the heresy of the Albigensians began with prebendaries and even a father confessor of her Majesty the Queen. Afterwards bishops honoured the secret gatherings through their presence, in order to allow it to appear as a good cause and thus to easier capture the naive people. The same method was used centuries later with Freemasonry, which as a result up to their lowest grades appeared to be a Christian institution and humanitarian society. Their lodges were occupied with priests, prebendaries and even with clergy of highest rank. Thus Jewry could mislead the Church and the Christians for a long time and guide thousands of the disillusioned to the sect. The secret Jewish clergy were principally responsible for this deceit. They were aggressive Freemasons, who served as bait to capture the incautious.

When the Holy See and the monarchies noticed this swindle, the Pope excommunicated the Freemasons. However the brotherhood had everywhere obtained such a great power, that neither the Church nor the monarchs were successful in holding up the onslaught which pulled away with it, for the initial ties had revealed decisive results. The secret Jews in England and the U.S.A. still represent Freemasonry as a Christian institution, and in its lowest strata as a humanitarian association. They even make outcries, which have nothing to do with politics, so that the chivalrous Anglo-Saxons, when they have once made the oath, remained caught in the mouse trap and unconsciously serve Jewry as pliant tools. Thus the Synagogue of Satan maintains its rule over two great powers.

With Communism the Jews apply similar methods. There are secret Jewish priests in the clergy of the Catholic Church. In the Protestant and orthodox churches, which have joined the Communist parties, they attempt to lead Christians astray and to convince them that Communism is not all too bad and that alliances could be made with it. It is the task of these Jews to lull the free world to sleep, so that it neglects its defence and to weaken the anti-Communist resistance of the peoples, whose shepherds these priests wish to be, in order to introduce the final triumph of Jewish Communism.

The tactics applied at the time of the Albigensians in this respect are today essentially the same. The higher the Fifth Column rises in the hierarchy of the clergy, all the greater harm can it cause Christianity in every respect. Also among the members of the present day existing Jewish-Christian brotherhoods we find hypocritical and seemingly devout clergy of the Fifth Column who through their membership of these organisations deceive and entice many good-willed personages of the Church. Since they do not know the secret aims of these brotherhoods—which make the Christian members into satellites of Jewry—they join themselves to these. As a result, the believers are naturally led still more astray and these organisations can capture them more easily and then make use of their activity to serve the Synagogue of Satan and to oppress the patriots who defend the Church and the peoples threatened by Jewish imperialism.