Plot Against the Church: Part 4 - Maurice Pinay

Christian-Jewish Reconciliation
Prelude to Collapse

After the death of Egica there occurred what so often happens to Christian and pagan states: the new rulers forgot to follow the wise policy of their predecessors further, and attempted to introduce all possible kinds of innovations, which in a short time nullified the years of conscientious work—the result of great experience. One of the reasons for the superiority of the Jewish devices, in comparison to our own, was that they have understood how to conduct over centuries a unified definite policy towards those whom they regard as their foes. On the other hand neither we Christians nor the pagans were capable of carrying out a constant policy towards Jewry lasting more than two or three generations, even if it was so arranged and founded on the basic right of self defence.

Witiza, the son of Egica, who followed him on the throne, began to nullify everything which his father had done, both the good as well as the bad. He was a very passionate man who in fact inclined to worldly contentment, but at first had good intentions and ascended the throne with the wonderful wish to forgive all enemies of his father and to attain the unity of his subjects. In the Chronicle of Pacense, Witiza is described as a conciliatory man who wished to make good past injustice and who went so far as to burn documents falsified in favour of the state treasury.

The false Jewish Christians, who then lived in arduous slavery, after their monstrous conspiracy had failed, saw in the conciliatory intentions and the just striving for unity of the realm, which they attributed to Witiza, the means of freeing themselves from the terrible punishment and of regaining their lost influence. They attained that he release them from the sorrowful servitude and—at least for the moment—placed them equal with the rest of his subjects. Witiza fell into the trap like others and believed the Jewish problem could be solved through Christian-Jewish reconciliation, which, on the foundation of mutual respect, equal rights, greater understanding and even brotherly and friendly coexistence of Christians and Jews, would make an end to a century-long struggle and would secure the internal peace of the kingdom.

Such reconciliation can be a wonderful, desirable solution, but is only possible when both sides really wish it. But if the one side acts in good faith and sacrifices for reconciliation its justified defence, it destroys its own means of defence and must trust powerlessly in the honesty of the other side. The latter on the contrary only utilises the magnanimous conduct of its former opponent and awaits the moment to give it its death thrust. Then the apparent reconciliation and the false brotherhood are only a prelude to death, or at least to collapse.

This has always occurred when Christians and pagans allow themselves to be deceived by the skilled diplomatic manoeuvres of the Jews and believed in their friendship and loyalty. For the Jews unfortunately only utilise these subtle requests in order to disarm those whom they secretly regard in their deepest hearts always as deadly foes, in order then, when they have once been lulled asleep through the aromatic nectar of friendship and brotherhood and are disarmed, to easily enslave or destroy them. The Jews have always followed the norm, if they are weak or dangerously threatened, of giving themselves out as friends of their foes, in order to be able to easier rule them. Unfortunately, they have had success with this manoeuvre in the course of centuries and still also today.

Jewish diplomacy is classic: In order to arouse sympathy, they describe the persecutions, slavery and murders, which their people has suffered, in the blackest colours, but carefully conceal the motives through which they themselves called forth these persecutions. If they have been successful in inoculating pity, they attempt to transform it into sympathy. Accordingly they fight without pause, in order to attain all possible advantages on grounds of this pity and sympathy. These advantages have always been directed at destroying the defence erected against them by Christian or pagan clergy or civil authorities, so that the Jews can set their plans for conquest over the unfortunate state into fact, which has naively destroyed the walls which earlier rulers had erected for defence against Jewish conquest.

Gradually, the Jews gain greater influence in the land through this manoeuvre, which affords them hospitality, and they go from being the persecuted to become merciless persecutors of the real patriots, who attempt to defend their religion or their land against the rule and destruction of the undesired aliens, until the Jews finally rule or destroy the Christian or pagan state, always according to what is planned.

Thus it also occurred under the rule of Witiza. At first the Jews were successful in arousing his pity and inoculating him with sympathy, so that he freed them from the hard servitude which the 17th Council of Toledo and King Egica had imposed upon them as defence against their plans of conquest. The defence of Holy Church and of the Visigoth monarchy against Jewish imperialism was thus demolished. Witiza placed them equal with the Christians as brothers, in order to later go still further, as is revealed by the renowned Chronicles of the 13th century, which were written by the Archbishop Roderich (Rodericus Toletanus, "De rebus Hispaniae") and Bishop Lucas de Tuy ("Chronicle of Lucas Tudensis"). Here it is described to us that, when the Jews had once gained the sympathy of the monarch, the latter protected and favoured them and allotted them greater honours than the churches and prelates.

As one sees they were successful, after their liberation and the granting to them of equal rights, in occupying higher positions than the prelates and Churches. All these measures naturally aroused the dissatisfaction of the Christians and clergy who zealously defend the Church. It is well possible that this increasing resistance finally influenced Witiza to strengthen the position of his new Jewish allies. As the Bishop Lucas de Tuy writes in his Chronicle, he caused those to be summoned back whom the Councils and the previous kings had banished from the Gothic kingdom. These returned in great number into their new promised land, in order to enlarge and strengthen their growing power in the Visigoth kingdom.

The historian of the previous century, Jose Amador de los Rios, who is known on account of his skilled defence of the Jews, admits, however, that Witiza, in relation to the Jews, undertook exactly the opposite of what his father and his predecessors had done: At a new national Council Witiza revoked the old Church laws and the laws which had been enthusiastically accepted by the nation, in order not to have to confess to the Catholic faith. He released those baptised from their oath, and finally placed many members of this despised race in high positions.

The consequence of these tumultuous incomprehensible measures was soon to be seen. In a short time the Jews had attained a really dangerous predominance and utilised all opportunities for their advantage. And perhaps out of revenge they welded new plans and secretly prepared to avenge themselves also for the humiliation under the Visigoth rule. This historian, whom no one can accuse of Anti-semitism and who in general is regarded by the Jewish historians as reliable source, has described to us with few words the terrible consequences which the policy of King Witiza, with its enticements to free the repressed Jews and later to attain the Christian-Jewish reconciliation and the reconciliation of both peoples—at the beginning of his period of government—had for Christians.

The Jesuit father Juan de Mariana, a historian of the 16th century, writes concerning the terrible transformation of Witiza:

"Witiza in fact at first seemed a good prince, who wished to return to innocence and to suppress wickedness. He lifted the exile which his father had imposed upon many, and as this were not enough, he gave them back their property, their dignities and offices. In addition he ordered the documents and trial records to be burned, so that no trace might remain of the crimes and disgrace which they had been accused of and for which they had been condemned in that unruly time. This would have been a good beginning, if things had proceeded further and everything had not altered. It is very difficult to tame unbridleness and power with reason, virtue and moderation. The first step to chaos was made when he listened to flatterers."

The Jesuit historian reports in the following concerning all the unskilled dispositions of Witiza, which he had approved by this obscurantist Council of which Amador de los Rios speaks. The commentary of Father Mariana concerning the laws, which openly allowed the Jews to return to Spain, is worthy of note:

"In particular—contrary to the old determinations—it was allowed the Jews to return to Spain and to live there. From that time onwards everything came into disorder and began to decay."

It is only natural that everything fell into disorder and went awry when the Jews were left government offices and the expelled Jews allowed to return. This occurred almost always in the course of history when Christians or pagans magnanimously extended the hand of friendship to the Jews and allowed them influence and power. For far removed from thanking this gesture of great-heartedness, the Jews have turned everything into an upheaval and cast into the abyss, to use the apt expression of Father Mariana.

The Catholic historian Ricardo C. Albanes describes the transformation in Witiza in the following manner:

"The energetic Egica had understood how to hold within bounds the rebelliousness of the Jews and the plots against the state by the Moslems. But his son and successor Witiza (700-710) became, after a brief period of praiseworthy conduct, a despotic and deeply blasphemous monarch. He threw himself into the arms of the Jews, provided them with honours and public offices. . ."

We find an impressive description of the lamentable perversity of Witiza in the valuable chronicle from the 9th century, which is known as the Chronicon Moissiacense. The black swamp of vice is described, into which Witiza and his court plunged, and it is asserted that a harem was erected in his place. In order to legalise this situation, he allowed polygamy in his kingdom and permitted—to the horror of all Christianity—even the Christian clergy to have several women. This condition is described in the brief Chronicle of Sebastian de Salamanca, who asserts in addition that Witiza furiously attacked the clergy who opposed his enormities. He even went so far as to dissolve Councils and to prevent by force that the Holy Church Laws were observed and placed himself openly against the Church.

But Witiza did not only dissolve a Council which condemned him, but also caused a new one to be called by the clergy who followed him unconditionally, which—as the Bishop Lucas de Tuy in his mediaeval chronicle, the renowned Jewish historian Juan de Mariana and other no less renowned chroniclers and historians report—took place in the church of Saint Peter and Paul in Toledo, in the city quarter, in which a Benedictine monastery was found. This Council approved the errors against the traditional doctrine of the Church and was therefore in fact a heretical Council, whose laws were illegal.

As the chroniclers and historians mentioned assert, at this heretical Council at first the doctrine and the canons of Holy Church were contradicted, which condemned the Jews and which commanded Christians, and in fact particularly the clergy, under threat of ban, to neither support the Jews nor to be neglectful in their struggle against them. At the heretical Council, in contradiction to the preceding, protective statutes were passed for the Jews and the return approved of those expelled under earlier kings. In addition monogamy was abolished and even the clergy allowed to have not only one but several wives.

The records of the heretical Council were lost. Through the chroniclers mentioned we have only knowledge of some matters regulated there. Various chroniclers of the Middle Ages even assert that Witiza became furious because his Holiness the Pope disapproved of his outrages, refused him obedience and called forth a scandalous schism, which, in order to lend this division validity, was authorised by the heretical Council in question.

The clergy faithful to Holy Church were so severely persecuted that many finally abandoned the monarch out of cowardice or convenience. Father Mariana writes, among other things, the following: At that time Gunderico, the successor of Felix, was archbishop of Toledo, who would have been a personage of great spiritual gifts and qualities, if he had had the courage to combat such great wickedness. There are people who in fact are displeased by wickedness, but who are not courageous enough to oppose him who commits it.

In addition there remained still various priests who held high and kept pure the memory of the preceding time and did not approve of the excesses of Witiza. These he had persecuted and tortured in all ways until they were of his will, as happened with Sinderedo, the successor of Gunderico, who went with the current of the time and was so subservient to the king, that Oppas, the brother or—as others assert—the son of Witiza, was replaced by the Church in Seville, where he was archbishop and sent to Toledo. As a result a new disorder arose; for it was against the Church laws that in this city two prelates should simultaneously be in office.

In this as in many other cases, it was possible for the Jews through the pity which later became sympathy and pro-Semitism—under the pretence of an apparent reconciliation or Christian-Jewish brotherhood—to first free themselves from servitude and later to influence the monarch, so that he allowed them high government posts. With this as also with other affairs these facts go with the disorder and perversity of the Christian State, the upward rise of evil and the persecution of the defenders of Church and nation together. Unfortunately at the time of Witiza there was no Saint Athanasius, Saint John Chrysostom or Saint Felix who could have saved the situation. On the contrary the archbishops and bishops were more concerned to live comfortably than to fulfil their duty, and they finally submitted themselves to the tyrant and went with the times. Such a situation had to lead to a terrible catastrophe for Christian society and the Visigoth church, which after a short time was subjected to a bloody devastating struggle.

The situation which we investigate here, is particularly important because it is so similar to the present situation. Holy Church is threatened with annihilation by Communism, Freemasonry and Jewry and unfortunately nowhere appears a new Saint Athanasius, Saint Cyril of Alexandria or Saint Felix in order to save the situation. The wicked concern themselves with destroying the defence of the Church, to alter its rites, to bind the hands of the Christians and to hand them over as in the past to Jewish imperialism. The good are cowardly, for at the moment it is still not clear which cardinals or prelates will effectively defend Holy Church and mankind, which today more than ever are threatened by Jewish imperialism and its Communist revolution.

We recommend ourselves zealously to our Lord God, that he may send in this as in other cases a new St. Athanasius or St. Bernhard to save the Church, Christianity and mankind from the terrible catastrophe which threatens them.

The high dignitaries of the Church must bring before their eyes that they, if they go with the times and vacillate like the higher clergy at the time of Witiza, are just as responsible for the catastrophe which then falls upon the Christian world as the Jews themselves. They are then as guilty as the majority of those prelates and clergy who, in the last days of the Visigoth kingdom, through their cowardice and love of comfort, made easier the cruel destruction of Christianity on the frontiers of the kingdom, which the Musulmans conquered with the effective and decisive support of the Jewish Fifth Column.

The government of Witiza is another classic example of what happens to a nation which the Jews wish to destroy and which, lulled asleep and deceived by the apparent wish of founding the Christian-Jewish reconciliation, the unity of peoples, the equality of men and similar ideals which are too beautiful to be honest, concede to the Jews, who are out for destruction and conquest, high positions in the nation. History shows us that in such cases the Jews spread immorality and perversion by all attainable means, for it is relatively easy to destroy a land weakened by these two vices, because it cannot properly defend itself. It is a strange coincidence that even in the case of the Gothic kingdom, when Witiza conceded to the Jews high positions in the government and society, all possible perversions and immoralities spread out there and even the king and his closest advisors did not remain spared by this. This king abandoned himself to ignoble Jewish counsellors and advisors.

The perverted morals which distinguished the government of Witiza and the short rule of Roderich, are described to us vividly by the Jesuit Father Mariana:

"Everything consisted in banqueting with rare foods and wines which consumed the energies, and in perverted immorality, for which the nobles gave an example; and the majority of the peoples lived immoderately and disgracefully. They were suited to make revolts, but very unskilled in the art of reaching for arms and acting resolutely against the foe. The government and the high esteem which had been attained through bravery and effort, went down in superfluity and contentment—as usual. All strictness and effort, through which they had grown great in war and peace, perished through the vices, which also destroyed military discipline, so that there was then nothing more perverted than morals in Spain, and the people as nowhere else was to be had for a gift."

The commentary of the cautious historian Jose Amador de los Rios to these lines is also very interesting:

"It is impossible to read these lines, which we take from a very highly regarded historian, without attaining the conviction that a people reduced to such a state stood on the brink of a great catastrophe. No noble, greathearted feelings had survived this violent storm. Everything was mocked and disgracefully slandered. These crimes and errors had to be atoned for and punished. And only a few years passed before the places of pleasure were soaked with Visigoth blood and the palaces were consumed by Musulman fire, which the effeminate successors of Ataulf had built."

We must allude to two important coincidences: First there was then in Christianity no more perverted society than that of the Gothic kingdom. This coincides with the fact that in Christianity there was also no other kingdom where the Jews had such great influence. For the rest remained true to the traditional doctrine of the Church and continued to fight more or less against Jewry. Secondly such perversity came about particularly when the chains were removed from the Jews, which had prevented them from doing evil, and they obtained high positions in the Visigoth society.

Twelve hundred years after these events, the methods of Jews have still remained essentially the same. They wish to overthrow authority in the USA, England, and other western states and therefore spread immorality and perversion there. Many patriotic writers have accused the Jews as being principal agents of white slavery, of trading with heroin and the dissemination of pornographic, destructive theatres and cinemas. All this harms the American, English and French youth and the other lands, whose decline Jewry has resolved upon. As one sees, the methods have little altered in twelve hundred years.