Statements from the Talmud

The Talmud is considered one of the most important books of the Jewish religion. It wields a great influence on Jews, surpassed only by that of the Torah, the work that contains the principal books of the Old Testament. The Talmud contains the doctrines, laws, and commentaries on Judaism made by the most expressive rabbis throughout History.

The following are some of the statements contained in the Talmud:

“1. The souls of Jews have the privilege of being part of God himself. The souls of the other peoples of the earth come from the devil and are similar to those of animals ....

“5. As they await the coming of the Messiah, Jews live in a state of continuous war with the other peoples. When the victory is definitive, the peoples will accept the Jewish faith, but it is only the Christians who will not participate in this grace. On the contrary, they will be completely annihilated, because they descend from the devil ....

“8. Only the Jews are men; the other peoples are no more than types of animals. The dog is worth more than the non-Jews. The non-Jews are not only dogs, but asses. The souls of the non-Jews come from the impure spirit and the souls of Israel come from the spirit of God.

“9. The non-Jews were only created to serve the Jews day and night, without deviating from their service.

“10. It is prohibited for the Jew to praise the learning or virtue of a Christian.

“11. It is not just to use mercy toward enemies ....

“14. The Jews can be hypocritical with the non-Jew ....

“16. God granted all power over the goods and the blood of other peoples to the Jews.

“17. A non-Jew who robs a Jew, even should it be an alms, should be killed. On the contrary, it is permitted for Jews to do evil to non-Jews. To despoil a pagan [that is, a non-Jew] is allowed ....

“19. You can deceive an outsider and practice usury against him ....

“21. Whoever loves a Christian would hate his own creator ....

“23. Annihilate the best of the non-Jews. Take the life of the most honest of the idolaters.

“24. If a pagan falls into a pit, we should cover the pit with a stone and try to prevent any measure that he might employ to get out. When we see him fall into a river or in danger of death, we should not save him. Maimonides counsels giving death wounds to every non-Jew when this lies within our powers. It is just to exterminate every heretic [that is, non-Jew] with your own hand; whoever sheds the blood of the impious offers a sacrifice to God ....

“Those who deny the teaching of Israel, particularly the followers of the Nazarene, should be killed and it is always a good work to execute them; if this is not possible, we should try to cause their deaths. But whoever kills a soul of Israel will be judged as if he had killed the entire world ....” (apud H. Delassus, La conjuration antichrétienne, vol. 3, pp. 1125-1128)
* During his pontificate, Leo X (1513-1521) was known for his goodness toward the Jews, which, incidentally, is recognized by Hebrew historians. He was, nevertheless, obliged several times to take action against abuses practiced by them. When he learned that the Jews had published a book against the Catholic Faith in Venice, he acted in a particularly severe fashion in his Brief of May 25, 1518, addressed to the Nuncio of Venice. (26)

* Julius III (1550-1555) approved the confiscation and burning of talmudic books by the Inquisition. He also authorized the edict of the Inquisition of September 12, 1553 ordering Princes, Bishops, and Inquisitors to do the same. In the Bull Cum sicut nupe, of May 29, l554, the Pope ordered the Jews to hand over all their books containing blasphemies or insults against Our Lord Jesus Christ. (27)

* Paul IV (1555-1559) enacted severe measures to defend the integrity of the Faith and prevent the Jews from dominating Catholics. In the Bull Cum nimis absurdum of July 14, 1555, the Pope ordered the Israelites of Rome and other cities in the Pontifical States to live separate from Christians in their own neighborhood. He also established that there should be only one synagogue per city and that Jews could not have Catholic servants, work in public on Catholic feast days, write dishonest contracts, etc. (28)

The Jews attempted to bribe Paul IV by offering him 40,000 escudos to annul the Bull. (29) Along with other measures, the Pontiff ordered the destruction of the talmudic and anti-Catholic books of the Jews. (30)

* Pius IV (1560-1565) in 1564 placed the Talmud on the Index librorum prohibitorum [Index of forbidden books] and prohibited books interpreting, commenting or expounding on it. (31)

* In the Bull Hebraeorum gens of February 26, 1569, St. Pius V (1566-1572) expressly condemned the Jews who dedicated themselves to the practice of “divination, sortilege, sorcery and witchcraft.” (32) In that bull St. Pius V also accused the Jews of other crimes such as usury, theft, receiving stolen goods, and soliciting for prostitution. He closes his bull with these words:
“Finally, we consider as known and proven how offensively this perverse generation [the Jews] offends the name of Christ, how hostile it is to those who carry the name of Christians, even making attempts against their lives.” (33)
By a decree of February 26, 1569, St. Pius V expelled the Jews from the Pontifical States, since, in addition to the mentioned crimes, the Jews spied for the Muslims and supported their plans of conquest that endangered all Christendom. (34) In this Brief, he said:
“We know that this most perverse people have always been the cause and seed-bag of almost all the heresies.” (35)
To this vigilant energy against the Jewish perfidy, St. Pius V added his zealous desire for their conversion. One of the most remarkable conversions he achieved was that of the chief-rabbi of Rome, Elias, followed by the conversions of his three sons and one grandson. On June 4, 1566, they solemnly received Baptism at St. Peter’s Basilica in the presence of the Sacred College of Cardinals and a multitude of the faithful. (36)

* In the Brief of May 27, 1581, Gregory XIII (1572-1585) warned the faithful and religious authorities against the false conversions of Jews as a means to infiltrate the Catholic Church. (37) In the Bull Antiqua Judeorum improbitas of June 1, 1581, the Pontiff established these conditions for when Jews must be submitted to the vigilance of the Inquisition:
a. when they attack Catholic dogmas;
b. when they invoke devils or offer sacrifices to them;
c. when they teach Catholics to do the same;
d. when they speak blasphemies against Our Lord and Our Lady;
e. when they try to induce Catholics to abandon their Faith;
f. when they forbid a Jew or an infidel to convert;
g. when they consciously favor heretics;
h. when they disseminate heretical books;
i. when, in disdain for Our Lord, they crucify a lamb – principally on Good-Friday – and then spit on it and spew it with insults.
j. when they oblige Catholic wet-nurses to pour their milk into the toilettes and sewers after they have received the Eucharist. (38)
In the Brief of February 28, 1581, the Pope reaffirmed the prohibition against Jewish physicians tending to Catholic patients. (39)

* In the Bull Cum Hebraeorum of February 28, 1593, (40) Clement VIII (1592-1605) proscribed talmudic and cabalistic books, as well as works written in Hebrew containing errors. (41) The prohibition contained in this bull was included as a norm in the Index, published on March 27, 1596.

In 1592 Clement VIII re-established the preaching of sermons aimed at the conversion of the Jews and, at the same time, in the Bull Caeca et obdurata of January 25, 1593, reiterated the decrees of Paul IV and St. Pius V expelling them from the States of the Church, with the exception of the cities of Rome, Ancona, and Avignon. (42)

* Urban VIII (1623-1644) sent a Brief to the King of Spain on January 15, 1628 opposing the crime of usury practiced by the Jews of Portugal. (43)

* On September 15, 1751, Benedict XIV (1740-1758) signed and promulgated a document reaffirming the cautionary measures regarding the Talmud taken by the Popes since Innocent IV. (44)

* In October 1775 (45) and January 1793 (46), Pius VI (1775-1799) published two edicts confirming the directives of Benedict XIV regarding the Jews.

* Through a letter by his Secretary of State, Cardinal Merry del Val, St. Pius X (1903-1914) warmly praised the classic work of Msgr. Henri Delassus, La conjuration antichrétinne [The anti-Christian Conspiracy], which exposes the conspiracy of Judaism and Freemasonry against the Catholic Church and Christian Civilization. (47)



Other Bulls and Decrees

There are still many other Bulls of Popes and Decrees of Roman Congregations regarding the Jews, published in various collections and monographs, which number in the hundreds. In Juifs et chrétiens (cols. 1735-1736), F. Vernet presents copious documentation on this topic, transcribed here for readers who may be interested in learning more on the matter.

* Corpus juris canonici, Decretal. V. 6; Sextus Decretal., V, 13; Decret. Gratiani, Iª, XLV, 3, 5, LIV, 12-18; II, XIV, VI, 2, XXVIII, I, 10-15, 17; IIIq, IV, 93, 94, 98 and Septiumus Decretal., V, 1; A. Guerra, Pontificiarum constitutionum epitome, Venice, 1772, vol. I, pp. 191196 (summarizes 38 Bulls published in the Bullarium Romanum, Bullarium magnum, and other works);

* L. Ferraris, Prompta bibliotheca canonica, Venice, 1782, vol. IV, pp. 208-37 (summarizes a large number of Constitutions by Popes and the Roman Congregations);

* E. Rodocanachi, Le Saint Siège et les Juifs, Paris, 1891, pp. 322-29 (gives an overall picture of the main Bulls relating to the Jews);

* F. Vernet, Le Pape Martin V et les Juifs, in Révue des Questions Historiques, Paris, 1892, vol. 51, pp. 410-423 (analyzes 84 documents), and Papes et Juifs au XIe. siècle, in L’Université Catholique, Lyon, 1896, vol. 21, pp. 73-86 (analyzes documents from the Formularium of Marin d’Eboli regarding the Jews);

* M. Stern, Urkundliche Beitrãge über die Stellung der Pãpste zu den Juden, Kiel, 1893-1895, 2 volumes. The first volume contains the documents by Martin V and his successors; the second covers documents from Innocent III to Innocent IV;

• K. Eubel, Zu dem Verhalten der Pãpste gegen die Juden, in Römische Quartalschrift, Rome, 1899, vol. 13, pp. 29-43 (about the Popes who preceded Martin V);

* Constant, Les Juifs devant l’Eglise et l’Histoire, Paris, undated, 2nd ed., pp. 267-323, includes 16 Bulls on the topic;

* Gregoire des Rives, Epitome canonum conciliorum, Lyon, 1663, pp. 264-68;

* A. Geiger, Das Verhalten der Kirche gegen das Judenthum, in Das Judenthum und seine Geschichte, Breslau, 1870, vol. 2, F. Frank, Dir Kirche und die Juden, Regensburg, 1893.

About the Church and the Jews in the Pontifical States, see: F. Gregorovius, Le ghetto et les Juifs de Rome, in Promenades en Italie, Paris, 1894, pp. 1-60; E. Natali, Il ghetto di Roma, Rome, 1887, vol. 1; E. Rodocanachi, Le Saint Siège et les Juifs - Le ghetto à Rome, Paris, 1891; A. Berliner, Geschichte der Juden in Rom, Frankfurt, 1893, 3 vols.; H. Vogelstaein - P. Rieger, Geschichte der Juden in Rom, Berlin, 1895-96, 2 vols.

On the Church and the Jews of Avignon, see: L. Bardinet, Condition civile des Juifs du Comptat-Venaissin pendant le séjour des Papes à Avignon, in Révue Historique, Paris, 1880, vol. 12, pp. 1-47; R. de Maulde, Les Juifs dans les Etats français du Saint-Siège au Moyen Âge, Paris, 1886, as well as numerous articles in Révue des Études Juives.




10. Dictionnaire Apologetique de la Foi Catholique (DAFC), col. 1726. 11. See also Epistulae IX, CIX, CX, cf. III, XXXVIII, apud ibid., col. 1744.
12. René Aigrain, L’Espagne chrétienne, Fliche & Martin, Histoire de l’Eglise despuis les origins jusqu’à nos jours, Paris: Bloud & Gay, 1946-1960, vol. 5, p. 246
13. Auguste Dumas, Le sentiment religieux et ses aberrations, ibid., vol. 7, p. 463.
14 See also the letters of Jan. 16, 1205 to the King of France and of Jan. 10, 1208 to the Bishop of Auxerre
15. A. Fliche, La réforme de l’Eglise, Fliche & Martin, Histoire de l’Eglise, vol. 10, p. 142.
16. F. Vernet, Juifs et Chrétiens, DAFC, col. 1691; Christine Thouzellier, L’enseignement et les universités, Fliche & Martin, Histoire de l’Eglise, vol 10, pp. 379-380.
17. F. Vernet, Juifs et crétiens, ibid.
18. Registres d’Innocent IV, vol. 1, n. 682, Potthast, 11376, Chartularium, n. 131, ibid. vol. 1, nn. 173, 178; Saint Louis et Innocent IV, pp. 302-6, apud C. Thouzellier, L’enseignement et les universités, p. 380.
19. F. Vernet, Juifs et Chrétiens, col. 1739.
20. Ibid., col. 1692.
21. Ibid.
22. Ibid.
23. Ibid., col. 1740.
24. Ibid., col. 1728.
25. Bernardino Llorca, Bulario Pontificio de la Inquisición Española, Rome: Pontificia Università Gregoriana, 1949, pp. 106-8.
26. Arm. XXXIX, vol. 31, 1518, n. 48, and to the Doge, Arm. XL, vol. 3, n. 331, Vatican’s Secret Archives, apud Ludovic Pastor, Historia de los Papas, vol. 8, p. 350.
27. Bull. VI, pp. 482-3, apud L. Pastor, Historia de los Papas, vol. 13, p. 208.
28. Bull. VI, p. 498, apud ibid., vol. 14, pp. 234-5.
29. See a report on this topic in Révue des Études Juives, XX, 68, Masio, Letters, 515, Berliner, II, 2, 7; Rodocanachi, 40-2.; see also Letters of Saint Ignatius, V, pp. 288-9, apud L. Pastor, Historia de los Papas, vol. 14, p. 236.
30. Caracciolo, Vita, 4, 11; Erler, Arquivo de Direito Canônico, L III, 49; Reusch, I, 48; Vogelstein-Rieger, II, 156-7; Berliner, II, 2, 8-9; see also same author, Censura y confisco de los libros judios en los Estados da la Iglesia, Frankfurt, 1891, apud L. Pastor, Historia de los Papas, vol. 14, p. 239.
31. F. Vernet, Juifs et Chrétiens, col. 1693.
32. Bull. Rom. VII, p. 740, apud L. Pastor, Historia de los Papas, vol. 17, p. 301.
33. F. Vernet, Juifs et Chrétiens, col. 1712.
34. Brief of May 3, 1569, apud Laderchi, 1569, n. 187.
35. Apud L. Pastor, Historia de los Papas, vol. 17, p. 306.
36. Ibid., vol. 17, pp. 306-7.
37. Ibid., vol. 19, p. 281.
38. F. Vernet, Juifs et Chrétiens, col. 1737.
39. L. Pastor, Historia de los Papas, vol. 19, p. 282.
40. Reusch, I, 50, 333, 339, 534.
41. See in Sixtus of Siena (a converted Jew), Bibliotheca sancta, Paris, 1610, pp. 310-1; see the list of books that he destroyed in Cremona; F. Vernet, Juifs et Chrétiens, col. 1738.
42. L. Pastor, Historia de los Papas, vol. 24, pp. 111-2.; F. Vernet, Juifs et Chrétiens, col. 1731.
43. Epist. V, Vatican’s Secret Archive, L. Pastor, Historia de los Papas, vol. 28, p. 285.
44. F. Vernet, Juifs et Chrétiens, col. 1694.
45. Analecta juris pontificii, Rome, 1860, pp. 1422-3.
46. F. Vernet, Juifs et Chrétiens, col. 1694.
47. Henri Delassus, La conjuration antichrétienne, Lille: Desclée de Brouwer, 1910, vol. 1, p. V.

B. Councils “condemned” by John Paul II

The following councils were also included in the radical “anathema” that John Paul II issued at the Roman synagogue:

* The Council of Elvira (302), held at the end of Diocletian’s persecution against the Christians, issued a canon that forbade Christians from giving their daughters in marriage to Jews; another canon prohibited Christians from sitting at the table with Hebrews. (48)

* These prohibitions were confirmed and renewed by the Councils of Laodicea (4th century); Vannes (465); Agda (506); Epaona (517) and by the three Councils of Orleans (530, 533, and 541). (49)

In a canon repeated in the Decree of Gratian, (III, D.IV, 93), the above-mentioned Council of Agda set down a series of precautions to be taken before baptizing Jews, “whose perfidy often makes them return to their vomit.” (50)

* The Council of Mâcon (581) enjoined Jews from holding posts allowing them to impose penalties on Christians. (51)

* In canon 14, the Council of Toledo (589) barred Jews from taking Christian women as wives. (52)

* The Council of Paris (614) sustained the prohibition against giving Jews public posts, whether civil or military. (53)

* The Fourth Council of Toledo (633), canon 59, stated that the sons of Jews who had falsely converted and then returned to Judaism should be educated in Catholic monasteries; it also ratified the measures adopted by King Sisenando regarding the Jews. (54)




The Jews record a long string of false messiahs. It is another evidence of Our Lord Jesus Christ's unique mission.

Above, Jacob Frank, a sham messiah.
Below, Sabbatai Zevi, another one.

30 Giorni, December 2001





Above, Menachen Schneerson from Brooklin, NY, a contemporary "messiah" who died June 12, 1994 without fullfilling his supposed mission

Corriere della Sera, July 3, 1992
* The Sixth Council of Toledo (638), canon 3, issued stern words against the Jews. (55)

* The Seventeenth Council of Toledo (694) was held to analyze a plot aiming to install a kind of Judaism in Spain under the appearance of the Catholic Religion. (56)

* Other Councils also forbade Catholics from hiring Jewish physicians, servants, and nursemaids. According to some Catholic moralists of the 18th century, depending on the circumstances, to violate these prescriptions could constitute a mortal sin. (57)

* The Second Ecumenical Council of Nicea (787) denounced the false conversions of Jews. (58)

* The Council of Metz (888), reaffirming former proscriptions in canon 7, prohibited Christians from taking meals with Jews. (59)

* The Third Ecumenical Council of Lateran (1179) forbade wealthy Hebrews to take Christian nursemaids and slaves into their service. (60) It also anathematized those who, preferring Jews to Christians, received testimonies of Jews against Christians and not of Christians against Jews. (61)

* The Fourth Council of Avignon (1209) forbade Christians from dealing with Jews in financial matters; canons 3 and 4 impose the threat of excommunication for such dealings. (62)

* The Fourth Ecumenical Lateran Council (1215), canon 67, condemned usurious Jewish money-lenders and prohibited Christians from engaging in commerce with them. Canon 68 ordered Jews to wear clothing that would distinguish them from Catholics, and also forbade them from appearing in public on Good Friday to prevent them from mocking the Christians with their festive dress. Canon 69 reaffirmed the prohibition of the Council of Toledo regarding Jews holding public posts. Finally, canon 70 condemned the Jews who, albeit claiming to have converted to the Catholic Faith, continued to practice rites of the Hebrew religion. (63)

* The Council of Narbonne (1227) established that Jews should wear a distinguishing mark in the shape of a small circle. According to J. Levi in an article in the Révue des Études Juives, (64) the circle symbolized the Host, habitually profaned by Jews. This emblem was adopted to be worn by the Jews everywhere except Spain. The Popes proposed such a symbol in order to distinguish Jews from Christians, since,
“favored by confusion, the Jews have infiltrated Catholic ranks and committed crimes that would have been difficult or impossible to carry out if there had been a suspicion or it was clearly known that they were Jews.” (65)
* The Ecumenical Council of Basel (1434), among other measures, required the Jews to listen to Christian preachers and prohibited Catholics from participating in Jewish feasts. (66)
48. H. Delassus, La conjuration antichrétinne, vol. 3, p. 1157.
49. Ibid.
50. F. Vernet, Juifs et Chrétiens, col. 1734.
51. H. Delassus, La conjuration antichrétinne, vol. 3, p. 1157.
52. R. Aigrain, L’Espagne Chrétienne, Fliche & Martin, Histoire de l’Eglise, vol. 5 p. 238.
53. H. Delassus, La conjuration antichrétinne, vol. 3, pp. 1157-8.
54. R. Aigrain, L’Espagne Chrétienne, Fliche & Martin, Histoire de l’Eglise, vol. 5, p. 241.
55. Ibid., pp. 245-6.
56. Ibid., p. 259.
57. H. Delassus, La conjuration antichrétinne, vol. 3, p. 1158.
58. Terminus, canon 8, in Conciliorum Oecumenicorum Decreta, Rome: Herder, 1962, pp. 121-2.
59. Mansi, vol. 28, col. 79, apud A. Dumas, Le sentiment religieux et ses aberrations, Fliche & Martin, Histoire de l’Eglise, vol. 7, p. 463.
60. Jean Rousset de Pina, La politique italienne d’Alexandre III et la fin du schisme, ibid, vol. 9/2, p. 167.
61. Decret. II, XX, 21; F. Vernet, Juifs et Chrétiens, col. 1744.
62. A. Fliche, La réforme de l’Eglise, Fliche & Martin, Histoire de l’Eglise, vol. 10, p. 174.
63. Conciliorum Oecumenicorum Decreta, pp. 241-3.
64. 1892, 1.XXIV.
65. F. Vernet, Juifs et Chrétiens, col. 1741.
66. Session XIX, Decretum de Iudaeis et neophytis, Conciliorum Oecumenicorum Decreta, pp. 459-50.
C. Fathers, Doctors, Saints, and Catholic writers “condemned” by John Paul II

The following authors – a list including Doctors of the Church – criticized the Jewish onslaught against the Catholic Faith. They are also included in John Paul II’s “anathema”:

* From the Origin of Christianity to the Edict of Milan (313)

St. Justin, Dialogus cum Tryphone; Tertullian, Adversus Judaeos; St. Cyprian, Testimonia ad Quirinus; Pseudo-Cyprian, De montibus Sina et Sion and Adversus Judaeos; Novaciano, De cibis Judaicis; Celsus, Ad Vigilium Episcopum de Judaica incredulitate; De solemnitatibus sabbatis et neomeniis. Also St. Irenaeus, Origen, Commodian, Ariston de Pella; Mistiades, St. Serarius of Antioch, Theodotus of Ancyra, Zephirus, Artapanus [a converted Jew]. (67)

* From 313 to 1100

In the East: Eusebius; St. Gregory of Nissa, St. John Crysostom; St. Basil of Seleucia; St. Anastasius of Sinai; St. Ephrem, St. Isidore of Pelusa; Theodore Abucara; Eusebius of Emesa; St. Cyril of Alexandria; Theodoretus of Cyrus; Jerome of Jerusalem; Leontius of Naples in Cyprus; Stephan of Bostra.

In the West: St. Leo the Great; Evagrius, Altercatio Simionis Judaei et Theophili Christiani; St. Sidonius Apollinarius, De altercatione Ecclesiae et synagogae dialogus; St. Jerome; St. Ambrose; St. Augustine, De Fide Catholica ex Veteri et Novo Testamento contra Judaeos and Adversus quinque haereses; Severus of Minorca; St. Maximus of Turin; Cassiodore; St. Gregory the Great; St. Bruno of Würzburg; St. Isidore of Seville, De Fide Catholica contra Judaeos; St. Ildefonso of Toledo; St. Julian of Toledo; Paulo Alvares de Cordoba; St. Agobard of Lyon, De Judaicis superstitionibus, X; De insolentia Judaeorum, IV; Amolon of Lyon, Contra Judaeos; Rabano Mauro; Fulbert de Chartres; St. Peter Damian.

* From 1100 to 1500

Odon of Cambray; Gilbert Crispin; Guibert de Nogent; Rupert de Deutz; Peter the Venerable, Adversus Judaeorum inveteratam duritiam; Richard de Saint-Victor, De Emmanuele, Book II; Inguetto Contard; Gautier de Chatillon and Baudoin de Valenciennes; Alain de Lille, De Fide Catholica; William of Auvergne; St. Albert the Great; St. Thomas Aquinas, De regimine Judaeorum ad ducissam Brabantiae; Summa Theologiae, III, q.47, a.5-6; Raymond Martin, Pugio Fidei adversus Mauros et Judaeos; Victor Porchetto de Selvatici; Nicolas de Lire; Lauterio de Batineis; Bernard Oliver; Jean de Baconthorpe; Paul of Venice; Stephan Bodiker, Bishop of Brandenburg; Juan de Torquemada; Peter George Schwartz; St. Antonin of Florence, Dialogus discipulorum Emauntinorum cum Peregrino; Paulo Morosini, De aeterna temporalique Christi generatione; Pedro de Brutis, Victoriae adversus Judaeos; etc.



On March 22, 1984, a smiling John Paul II received representatives of the Jewish organization B'nai B'rith of New York. "It is a meeting of brothers," he told them.

Several Jewish writers who converted to the Catholic Faith have also pointed out the errors of the Synagogue: R. Samuel de Fez, De adventu Messiae (PL 149, 337-368); Pedro Alfonso, Dialogi (PL 1.157, 535-572); Hermann (Judas of Colon), De sua conversione (PL 1.170, 805-836); Guillaume de Bourges, Paul Christiani and Jerome de Santa Fe, Tractatus contra Judaeorum perfidiam; Paul de Bonnefoy, Liber Fidei; Paulo de Burges or de Santa Maria, Scrutinium Scripturarum; Alphonso de Spina, Fortalitium Fidei; Pedro de la Caballeria, Zelus Christi; etc.

* From 1500 to our days

I cite below only a few of the most consequential works from the vast number of writings attesting to the Jewish perfidy against the Church:

J. L. Vives, De veritate Fidei Christianae; P. Du Plessis-Mornay, Traité de la verité de la Religion Chrétienne; P. Charron, Les trois vérités contre tous les athées, idolâtres, Juifs...; H. Grotius, De veritate Religione Christianae; Bossuet, Discours sur l’Histoire Universelle; J. Bartolocci, Bibliotheca magna rabbinica; P. L. B. Drach, Lettres d’un rabin converti aux Israélites ses frères; J. M. Bauer, Le Judaïsme comme preuve du Christianisme; P. Loewengard, La splendeur Catholique – du Judaïsme à l’Eglise. (68)
67. F. Vernet, Juifs et chrétiens, DAFC, col. 1749.
68. Ibid., col. 1751-2.
D. The previous Canon Law was also “condemned” by John Paul II

The prescriptions set out in past Canon Law about the Jews, which John Paul II would have also included in his "anathema," can be summarized as follow:

"Fall to your knees before the Jews"
This is the imperative order Cardinal Carlo Martini
of Milan issued to Catholics.
An attitude diametrically opposed to the 2,000-year-old teaching of the Catholic Church

La Repubblica, September 24, 1997

1. Jews may neither have Catholic slaves nor employ Catholic maids for their houses or families. Catholics are forbidden to accept permanent paid employment in Jewish homes;

2. Catholic women are particularly forbidden from accepting employment as breast-feeding nursemaids in Jewish homes;

3. In case of illness, Catholics are forbidden to go to Jewish doctors and use medicines prepared by Jewish hands;

4. Catholics are forbidden, under pain of excommunication, to live with Jews.

5. Jews should be barred from holding public posts that would give them authority over Catholics;

6. Catholics are forbidden to attend Jewish weddings and take part in their feasts;

7. Catholics may not invite Jews for meals nor accept invitations from them. (69)

69. Apud H. Delassus, La conjuration antichrétinne, vol. 3, pp. 1161-1162.
E. Conclusion

These countless Popes, Councils, Fathers, Doctors, and Saints of the Catholic Church, as well as the ensemble of her past Canon Law dealing with the Jews, were all supposed to be 'excommunicated' by John Paul II when he affirmed that “whomsoever” had combated the Jews “at all times” would be at fault.

As he cast his anathema in his Allocution, John Paul II invoked a very recent “tradition,” as he himself noted, that of Vatican Council II with its Declaration Nostra aetate, and the example of John XXIII. Regarding the latter, John Paul II asserted:
“The inheritance that I now want to have recourse to is precisely that of Pope John, who passing by here [the synagogue] one time .... stopped his car in order to bless the throng of Jews who were leaving this very Temple.” (70)
Now then, the 22-year-old “tradition” of the Council and the single example of Pope John XXIII hardly carries the weight to bring into question the 2,000-year-old tradition of Catholic teaching. Rather, its deliberate opposition to the Magisterium of the Church would seem to define a rupture in that teaching.

In this case, John Paul II clearly appeared to break with a tradition of the Ordinary Pontifical Magisterium. Facing this patent contradiction, a faithful Catholic is obliged to ask: Who is right? Is it the Church, which for serious reasons of a theological nature was vigilant for 2,000 years against the enmity of the synagogue? Or is it John Paul II who, ignoring that wise rationale, went to the synagogue and, without even alluding to the ancient errors of the Jews, began to defend them and condemn the prior conduct and constant teaching of the Church on the matter?


70. John Paul II, Allocution in the Synagogue of Rome, L’Osservatore Romano, April, 14-15, 1986, p. 4.
3. Analysis of John Paul II’s allocution to the Jews

To analyze the profound meaning of the Pontiff’s visit to the synagogue, one must look closely at the Allocution he delivered there.

Here is the nucleus of the papal speech:
“Today’s visit is intended to make a decisive contribution to the restructuring of good relations between our two communities, following the examples given by so many men and women from both parties who were and still are earnestly committed to overcome the old prejudices and allow for the ever fuller recognition of that ‘bond’ and ‘common spiritual heritage’ existing between Jews and Christians.

“This is the wish already expressed in the fourth paragraph of the conciliar Declaration Nostra aetate, (71) which I just referred to, about relations between the Church and non-Christian religions. The decisive turnaround in relations between the Catholic Church and Judaism, and with Jews individually, took place with this brief but incisive paragraph.

“We all are aware that three points stand out especially among the many riches of this n. 4 of Nostra aetate. I would like to emphasize them here before you, in these truly unique circumstances.

“The first is that the Church of Christ discovers her ‘link’ with Judaism by ‘sounding the depths of her own mystery.’ (72) The Hebrew religion is not ‘extrinsic’ to us, but is somehow ‘intrinsic’ to our religion. We have, therefore, relations with it that we do not have with any other religion. You are our beloved brothers and in a certain way one could say, our older brothers.

“The second point stressed by the Council is that no atavistic or collective guilt can be attributed to the Jews as a people for ‘that which was done in the Passion of Jesus’ (73) – to neither the Jews of that time, nor those who came later, nor those of today. Therefore, the pretended theological justification of discriminatory or persecutory measures is inconsistent. The Lord will judge each one - whether he be Jews or Christians - ‘according to his own works’ (Rom. 2:6).

“The third point in the conciliar Declaration that I want to underscore is a consequence of the second: it is not licit to say .... that the Jews are ‘reprobates or accursed,’ as though this were taught by or could be deduced from Sacred Scriptures (74) and the Old or New Testaments. This was already stated in the same passage of Nostra aetate and also in the Dogmatic Constitution Lumen gentium (n. 6)....

“Upon these convictions we support our present relations. On the occasion of this visit to your synagogue, I want to reaffirm and proclaim their perennial value. This is, therefore, the meaning that should be attributed to my visit to you, Jews of Rome.” (74)
Let me analyze the main statements of John Paul II, emphasized above in bold.
71. John Paul II appears to refer to the middle of chapter IV of Nostra aetate, which reads:
“True, authorities of the Jews and those who followed their lead pressed for the death of Christ (cf. John 19:6), but what happened in His passion cannot be blamed upon all the Jews then living, without distinction, nor upon the Jews of today. Although the Church is the new people of God, the Jews should not be presented as repudiated or cursed by God, as if such views followed from the Holy Scriptures. ....
“Indeed, the Church repudiates all persecutions against any man. Moreover, mindful of her common patrimony with the Jews, and motivated by the Gospel’s spiritual love and by no political considerations, she deplores the hatred, persecutions, and displays of anti-Semitism directed against the Jews at any time and from any source” (NA, § 4f-g).
72. Ibid.
73. Ibid.
74. John Paul II, Allocution in the Synagogue, L’Osservatore Romano, April 14-15, 1986, p. 4.
A. “Decisive contribution” to “overcome the old prejudices”

What did John Paul II mean by “old prejudices” when he said that he was following the example of those who were committed to overcome the old prejudices? To better understand the underlying thinking of the Pontiff, I will begin by looking at the various possible meanings of this expression.

a. Racial prejudice?



On April 7, 1994, John Paul II promoted an outdoor concert of Jewish singers at St. Peter's Square. The pretext was to remember the victims of the Nazi persecution.
On one side of the Pope was chief-rabbi Toaff in a place of honor symetrical to Italian president Scalfaro.

Corriere della Sera, April 8, 1994

He certainly did not intend to liken the Church’s previous anti-Jewish condemnations to the spurious Nazi theories of racial prejudice. The elevated religious motivation upon which the Church of Our Lord based her opposition to the followers of Anas and Caiphas simply does not permit any kind of analogy with Nazi racism. Even those enthused with that papal visit have discarded such an absurd hypothesis. For example in an article in La Civiltà Cattolica, Fr. de Rosa said:
“This ‘long period’ of Christian anti-Semitism – which was based primarily on religious motives and should not be confounded with modern anti-Semitism which, having culminated in the ‘holocaust,’(75) was caused by economic, nationalist, and racist motives rather than religious ones, even if it may have taken advantage of the latter – ended with the pontificate of John XXIII and Vatican Council II.” (76)

75. The word “holocaust" is often used, above all by progressivists and the media, to designate the barbarous slaughter of Jews carried out by the Nazi regime during World War II. It became a characteristic talisman-word, employed to create a climate of compassion and sympathy for the Jews, inappropriately comparing them to the first martyrs of the Church. The impropriety of this usage lies in the fact that the latter were martyred on behalf of the one true Catholic Faith, whereas the Jews practice a false religion. Further, the Nazi persecution waged against the Jews was of a racist character, whereas the one unleashed against the martyrs was clearly religious.
76. G. De Rosa, “Ebrei e cristiani ‘fratelli’ nel ‘fratello Gesù,’” La Civiltà Cattolica, May 3, 1986, p. 261.
b. Temperamental or emotional prejudices?

Having discarded out of hand the hypothesis that the “old prejudices” had a racial character, one could ask whether John Paul II was referring to some temperamental or emotional prejudice in the Catholic Church against the Jews, unconnected to matters of Faith?

History has objectively recorded the facts that took place in the relations between the Catholic Church and the Synagogue. And even though such facts may displease the progressivist current, this does not change their essence. “Historia vero testis temporum, lux veritatis, vita memoriae, magistra vitae, nuntia vetustatis.” [History is the witness of all times, the light of truth, the life of memory, the mistress of life, the messenger of antiquity.] (77)

Analyzing the facts of History, one finds more “old prejudices” of Jews against Catholics rather than the contrary. The constant hatred of Jews for Catholics generated direct and indirect persecutions of Jews against Catholics. Let me set out some facts recorded by History of persecutions of both types.
77. Cicero, De Orat. book II, Chap. 9:36.
* Direct persecutions of the Jews against Catholics

* The Jews never ceased to plot against the Catholic Faith since the crime of Deicide. It was they who instigated the first persecution against the Church in Jerusalem by arresting St. Peter (Acts 12:3), stoning to death St. Stephen (Acts 7:54-58), and beheading St. James the Greater (Acts 12:1-2). They ordered the Apostles to be whipped (Acts 5:40) and stirred up Saul against the disciples (Acts 8:3). After the conversion of St. Paul, they persecuted him with calumnies and instigated revolts against him (Acts 13:50; 17:5). In the year 65 in Jerusalem, they dragged him out of the city in order to kill him. The Apostle of the Gentiles was saved by the pagan tribune Lysias, who, to rescue him from the hands of the infuriated Jews at Jerusalem, ordered him flogged and sent him under a guard to Caesarea (Acts 24:7).

* St. Paul himself bears witness to this radical hatred directed against him when he wrote that the Jews “never ceased to combat the Church of Jesus Christ” (I Thes. 2:14).

* As soon as the nascent Church had begun to rise up in Rome, the local Jews tried to drown her in the blood of the first Christians. Rome was burned in the year 64 AD. The mystery over whether it was Jews or pagans who ordered the burning of Rome during the reign of Nero is debated even to this day. But those who profited were mainly the Jews who held sway over the Emperor. (78) The fire served as a pretext to set off the bloody persecutions of the pagan Emperors against the first Christians. (79)

* Since the year 70 AD, with the fall of Jerusalem to the troops of Vespasian and Titus, the writings of the rabbis became more and more violent and hostile toward Christians. (80)



A woodcraft from the Diocesan Museum of Trent representing a group of Jews inflicting tortures on St. Simonino Unverdorben, or St. Simon of Trent.

According to reliable historic documents, Simonino, a child of 30 months, was kidnapped and murdered in Trent by seven Jews in a religious ritual during their Pesah in 1475. The mutilated body of the child was found in a sewer, and transported to the Church of St. Peter where it still remains.
Similar ritual killings of children by Jews occured in Cologne, Moguncia, Trever, Lublin, and Lincoln.
In 1584 St. Simonino was introduced into the Roman martyrology. In 1588 Pope Sixtus V allowed a special Divine Office and Mass in honor of St. Simonino. In 1965 Paul VI removed St. Simonino from the list of Saints. Notwithstanding, the cult of the little saint continues to be very popular in Trent.

Historia, October 1991

* In the years 132-135, during the insurrection of the Jews of Jerusalem led by Simon Barcochba against the Roman power, the Christians were brutally tormented by the henchmen of this false messiah. (81) Throughout the Empire the synagogues became focal points of the persecution. This fact is expressed in the famous saying of Tertullian: “Synagogae Judaeorum fontes persecutionum” [The synagogue of the Jews is the source of the persecutions]. (82)

* In the era of the Church of the Martyrs, the Jews were almost always among those who incited massacres of Christians. According to the Letter of the Church of Smyrna (chapters 12 and 13), a chronicle of the martyrdom of St. Polycarp written by the faithful, the Jews played an important role in bringing about the execution of St. Polycarp, (83) carried out on February 23, 155, the day of the great Sabbath. When the Bishop-martyr was condemned to be burned, the unruly rabble hastened to gather the wood for the fire, and “as was their custom, the Jews were the ones who showed the greatest eagerness in this task.” (84)

* During the persecution by Decius in 250, also in Smyrna, St. Pionius and his companions Sabina and Asclepiades were sent before the judge on the anniversary of the martyrdom of St. Polycarp. A large number of Jews came to demand the death of the Christians who refused to apostatize. “These people have already lived too long!” they shouted. (85)

* St. Calixtus, Pope from 217 to 222, was another illustrious victim of Jewish hatred in the early years of the Church. A former slave, St. Calixtus had made some unsuccessful business deals on behalf of his master and sought the help of his creditors, among them, some Jews. The latter denounced him as a Christian to the pagan authority. The prefect had him scourged and condemned him to forced labor in the mines of Sardinia. (86)

* In his work Contra Celsum (VI, XXVII), Origen confidently stated that the Jews gave rise to the calumnies that were so ominously fateful to Christians. According to him, the Jews were the ones who spread the rumor that Christians ate beheaded children in their nightly meetings in the Catacombs. (87)

* Julian the Apostate found his best allies in the Jews during his war against Our Lord Jesus Christ. St. Gregory Nazianzen said that the Jews’ centuries-old hatred for Christians was what motivated them to assist the tyrant. (88)

* Eusebius related how Emperor Constantine the Great, in a letter about the celebration of Easter, recalled the implacable persecutions of the Jews against Christians. He advised: “Let there be nothing in common between us and the most inimical rabble of the Jews.” (89)

* Jewish hatred for Christians was also present in the East. King Sapor’s persecution of Christians in Persia in the mid-fourth century was instigated by the Jews, “these perpetual enemies of Christians who are always found in turbulent times, constant in their implacable hatred and unhesitating in making any calumnious accusation,” according to the Acts of St. Simeon-bar-Sabae, Patriarch of Seleutia, who died in 341. (90)

* At the beginning of the 5th century, the Jews in Alexandria fueled an eruption of violence against the Christians. (91)



A clipping from a Brazilian newspaper reported that the first issue (July 1997) of the Jewish bi-monthly Galileo magazine, published in Jerusalem, printed a picture of the Virgin Mary with a head of cow superimposed over hers.

When the editor, Stephen Svtiski, was asked for an explanation, he sarcastically replied that was just a study of a cloning technique between humans and animals.

Fr. Elias Audi, in Nazareth, commented that "the episode reflects the mentality of the Jews that they are the elect people and others do not deserve any respect."

Estado de Sao Paulo, July 5, 1997

* In North Africa during the 5th and 6th centuries, Ethiopian Christians who had settled in Nedjran and Saphar were the victims of the anti-Christian fury of the Jews. A symptomatic event took place in the year 523, when Dhu-Nowas, chief of the Himarytes, Jewish by religion, stirred up the whole region and took over Saphar, massacred the Catholic clergy and soldiers of the local garrison, and transformed the church into a synagogue. He then lay siege to Nedjran, where he accepted the surrender of the inhabitants. Then, violating his promises, he ordered all the Christians to be slain. (92)

* In the year 608, the Jews in Antioch – taking advantage of the invasion of Syria by the troops of Bonosius – attacked the Christians, killed a large number of them and burned their corpses. According to Graetz, they tortured the Patriarch, St. Anastasius with sophisticated cruelty, dragging him through the streets of the city before murdering him. (93)

* Around the middle of the 7th century, the Jews persuaded the caliph Omar, who ruled Jerusalem, to tear down all the crosses in the city, especially the one on the Mount of Olives. (94)

* On the Iberian Peninsula, the Jews collaborated with the Muslims in the conquest of Visigothic Spain. (95)

* In 723 in Syria, an edict of Caliph Yezid ordered the destruction of all images “be they in temples, churches or homes.” From a report by Monk John to the Second Council of Nicea, Patriarch Nicephorus stated that it was a Jew from Tiberiad who suggested that Yezid take that measure, promising him a long reign if he did so. Notwithstanding that “prophecy,” Caliph Yezid died one year after issuing this edict. (96)

* Early in the 11th century, the Jews of Orleans, France, sent a letter to Sultan Hakem, then in possession of the Holy Places, “informing” him that Christian armies would soon be sent to re-conquer Jerusalem. This false story caused the Sultan to destroy the Church of the Holy Sepulcher and break the accord allowing Catholic pilgrims to visit the Holy Land. (97)

News of this insidious Jewish intrigue and the consequent profanations in the Holy Land by the Moors understandably gave rise to a surge of religious indignation throughout Europe. Were there exaggerations in that reaction against Moors and Jews? Probably. But the first ones to blame for possible excesses were the authors of that crime of profanation – the Muslims – and their Jewish “informers,” rather than to point the finger only at those seeking to redress the rights of their insulted Faith. To attribute such a religious reaction to a temperamental or emotional phobia would be a gross simplification.

Here I will close this sampling of Jewish hatred against the Holy Church expressed through direct persecutions in the first eleven centuries of the History of the Church.

History has also recorded indirect persecutions instigated by Jews against Catholics. Some of the more noteworthy of these will be presented next.



Characteristic Jewish arrogance against Catholics is expressed today in the blatant rupture of Jerusalem's international juridical status as a neutral religious city. Despising the rights of Catholics and Muslims, the Jews took the city by force and declared it their capital.

Inside the Vatican, October 2001
78. Nero’s favorite lover, Sabina Popea, was known to be sympathetic toward the Jews (Cf. Flavius Josephus, Vita, 3, Antiquitates iudaicae, XVIII-XX; Tacito, Hist., I, 22, apud J. Zeiller, Les premières persécutions. La législation impériale relative aux Chrétiens, Fliche & Martin, Histoire de l’Eglise, vol. 1, p. 290).
The Jews who frequented Nero’s palace, protected by Popea, are thought to have denounced the Christians as authors of the criminal fire. They spread the calumny that the minds of the Christians were filled with “ideas of heavenly vengeance, universal conflagration, and the destruction of the world” (Duruy, Histoire des Romains, Paris, 1882, vol. 4, p. 507, apud J. Zeiller, Les premières persécutions. La législation impériale relative aux Chrétiens, ibid.).
79. In his Commentary on the Holy Scriptures, Cornelius A Lapide asserts: “The first persecution waged by the pagans [against the Christians] was provoked by the Jews and through the Jews, who stirred up the pagans against the Christians” (in Apocalypsim II, 9).
80. J. Klausner, Jésus de Nazareth, pp. 54-5., apud J. Lebreton, Saint Jacques et Saint Jean, Fliche & Martin, Histoire de l’Eglise, vol. 1, p. 243.
81. In his first Apology (1:31), St. Justin states: “Barcochba ordered that the Christians – and only the Christians – undergo the most terrible tortures if they did not renege Jesus Christ and blaspheme against him” (XXXI, 6, apud J. Zeiller, La persecution sous les Flaviens et Antonins, Fliche & Martin, Histoire de l’Eglise, vol. 1, p. 310).
82. Tertullian, Adversus Gnosticos Scorpiace, PL 2, 166.
83. J. B. Pereira, Epístolas dos Apóstolos e Apocalypse, p. 638.
84. Martyrium S. Polycarpi, XII, XIII, XVII, XVIII, apud F. Vernet, Juifs et Chrétiens, col. 1658.
85. Passio S. Pionii, III-IV, XIII-XIV, ibid., col. 1658. See also Jacques Zeiller, Les grandes persecutions du milieu du IIIe. siècle et la période de paix religieuse de 260 … 302, Fliche & Martin, Histoire de l’Eglise , vol. 2, p. 149.
86. J. Zeiller, Le siège romain, Fliche & Martin, Histoire de l’Eglise , vol. 2, p. 405. 87. F. Vernet, Juifs et Chrétiens , cols. 1658-9.
88. St. Gregory Nazianzene, Oratio, v. 3, apud H. Delassus, La conjuration antichrétienne, vol. 2, p. 683.
89. Eusebius, De vita Constantini, III, XVIII, apud F. Vernet, Juifs et Chrétiens , cols. 1744, 1762.
90. Ibid., col. 1665.
91. G. Bardy, Atticus de Constantinople et Cyrille d’Alexandrie, Fliche & Martin, Histoire de l’Eglise, vol. 4, p. 157.
92. G. Bardy & L. Bréhier, L’expansion Chrétienne aux Ve. et VIe. siècles, Fliche & Martin, Histoire de l’Eglise, vol. 4, pp. 526-7. See also Rohrbacher, Histoire Universelle de l’Eglise Catholique, vol. 5, pp. 24-6, narrating the massacre of Christians in Nedjran and transcribing the letter sent by Dhu Nowas (or Dunaan) to the Arab sheik Almondar boasting of having killed 280 Catholic priests and inviting him to do the same in his territories.
93. F. Vernet, Juifs et Chrétiens, col. 1665; L. Bréhier, Les rapports entre Rome et Constantinople..., Fliche & Martin, Histoire de l’Eglise, vol. 4, pp. 73-75.
94. L. Bréhier, L’Ekthesis, la fin du Règne et la succession d’Héraclius (638-641), ibid., vol. 5, p. 141.
95. R. Aigrain, L’Espagne Chrétienne, ibid., vol. 5, pp. 260 and 266.
96. L. Brohier, La querelle des images jusqu’au Concile iconoclaste de 754, ibid., vol. 5, p. 446.
97. Raul Glaber, a medieval chronicler, notes that “the devil had decided to employ his favorite nation to turn the poison of his wickedness against the servants of the true Religion” (Historiae, III, VII). See also Adhemar de Chabannes, Chronicon, III, XLVII-LII, apud A. Dumas, Le sentiment religieux et ses aberrations, ibid., vol. 7, p. 464.

* Indirect persecutions waged by Jews against Catholics or Doctrinal hostilities

In addition to combating the Holy Church directly, the Jews have infiltrated Catholic circles to distort faith in Jesus Christ and the Most Holy Trinity, and thereby promote heresy. This is attested in the luminous text of Bossuet, in his comments on the Apocalypse.



Cardinal Lustiger tête-à-tête with the chief rabbi of France.
He told the Jewish Telegraphic Agency: "The decision to become Christian did not present itself to me as a negation
of my Jewish identity." Inside the Vatican, December 1997

“Since the origin of Christianity, falsely converted Jews have mixed among the faithful striving to cultivate in their midst a hidden leaven of Judaism, principally by the rejection of the mysteries of the Trinity and Incarnation. Such were a certain Cerintho and Ebion, who denied the divinity of Jesus Christ and would only recognize one person in God .... From time to time, these things [the Jewish propaganda] would ascend from hell, where the [arguments of the] Gospel of St. John appeared to have imprisoned them. Around the end of the second century [196], a sect called the Alogeans [Greek for no-word] (98) rose up, without a known founder. Its followers were called this name because they did not admit the Divine Word. Out of hatred for the Word, whom St. John had announced, they rejected his Gospel and even his Apocalypse, where Jesus Christ is also called the Word of God ....


“Another sect, which originated from this one, so strongly diminished Jesus Christ as to place Him below Melchizedek. (99) It repeated the Jewish theories that reduced the Trinity to mere names. The same was affirmed at this time by Praxeas, whom Tertullian wrote against. Noetus also followed this error, which was later taken up by Sabellius, who made many disciples not only in Mesopotamia but also in Rome ....

“One sees clearly that these heresies were a remnant of this Jewish leaven .... and that the Christians who adopted them were, under the Christian name, Pharisees and Jews, as St. Epiphanius and other Fathers called them. (100)

“But it was never so obvious that these opinions came from the Jews as at the time of Paul of Samosata, Bishop of Antioch. When Arthemon took up the heresy of Cerinth and Theodatus, which reduced Jesus Christ to a mere man, Paul adhered to it along with Zenobia, the Queen of Palmyra, who was linked to the Jewish religion. (101) The Jews, therefore, were in fact authors of that impiety, and they incite this Queen to adopt it ....

“The consequences of this error for the Church were terrible, for it was accepted not only by Photinus, Bishop of Sirmium, but also by the Arians, the Nestorians, and all the other sects that later attacked the Divinity or the Incarnation of the Son of God, all of them being nothing more than offshoots of this Jewish heresy.

“The Church suffered for a long time, therefore, a kind of persecution by the Jews through the spreading of these pharisaic doctrines.” (102)

98. Epiphanius, Haer., 51.
99. Ibid., 55, 57, 62.
100. Ibid., 65-69.
101. Athanasius, Ep. ad Solit. Theodor., 1.lib. II, Haer. Fabul. in Paul Sam.
102. Bossuet, Oeuvres Complètes - Explication de l’Apocalypse, Paris: Berche & Tralin, 1885, vol. 1, pp. 298-300.


In 1967, Chilean Cardinal Silva Henriquez visited a synagogue in Santiago ICI, October 15, 1967

Many documents exist demonstrating that the two types of Jewish persecutions – a bloody one against the Catholics and a bloodless one against the doctrine and customs of the Church – were carried out not only through the first thousand years of the Christian era, but also have continued all the way to modern and contemporary times. The testimony of Bernard Lazare, a French Jew himself, provides one example of this. (103) Lazare showed the significant role played by his Jewish colleagues in the revolutionary process against Christian civilization and the Catholic Church. (104)
103. Bernard Lazare (1865-1903), a French writer and journalist, was born in Nimes and died in Paris. In collaboration with his cousin, he published the poem La fiancée de Corinthe and later, with other writers, Entrétiens politiques et littéraires. Holding largely anarchist and class struggle views, he wrote for the Mercure de France, Journal, Figaro, and other publications. In 1894 he published L'Antisémitisme, son histoire et ses causes, (Anti-Semitism, Its History and Causes); in it he described the Jewish role in the fostering of anti-Semitism.
With the outbreak of the Dreyfus affair in 1894, he entered the fight on behalf of Captain Dreyfus (Enciclopedia Universal Ilustrada, Espasa-Calpe). He became one of the main characters of the famous Dreyfus affair, which resulted in the demoralization of the Army and monarchist circles in France. As a sign of gratitude, the republican government erected a statue in his honor (H. Delassus, La conjuration antichrétienne, vol. 2, p. 684).
104. For more on the revolutionary process, see Plinio Corrêa de Oliveira, Revolução e Contra-Revolução, São Paulo: Chevalerie, 1993, Part I, Chap. III.
Here is what Bernard Lazare stated regarding the Jewish revolutionary role in History:
“From the 10th to 15th century, these ‘Jewish’ rationalists and philosophers were collaborators to which can be called the general Revolution of humanity....

“The majority of Averroists were unbelievers, who more or less assailed the Christian religion. They were the direct ancestors of the men of the Renaissance. It is owing to them that the spirit of doubt .... worked itself out. The Florentine Platonists, the Italian Aristotelians, the German Humanists came from them. Thanks to them, Pomponazzo composed the treatises against the immortality of the soul; thanks to them, too, Theism, which corresponded to the decadence of Catholicism, sprang up among the thinkers of the 16th century.” (105)
Lazare went on to point out the role played by Jews in Protestantism:
“The Reformation in Germany as well as in England was one of those movements when Christianity acquired new force in Jewish sources. The Jewish spirit triumphed with Protestantism.

“Against Catholicism the Jews equipped them with the formidable exegesis which the rabbis had cultivated and built up during centuries: the free-examination that Protestantism would make good use of.” (106)
Jewish influence was also felt in the French Revolution. Bernard Lazare pointed this out, providing the names of the chief collaborators and their functions:
“The Jews were implicated in all revolutionary movements, for they took an active part in all revolutions, as we shall see when we study their role during all periods of trouble and change. ...

“The Jewish spirit is essentially a revolutionary spirit, and consciously or otherwise, the Jew is a revolutionary. ...

“During the Revolution the Jews did not remain inactive, considering how few their numbers were in Paris. The position they occupied as district electors, officers of legion, and associate judges, was important.” (107)


JPII and Toaff embraced three times during the visit to the synagogue Avvenire, January 9, 1993

Confirming Lazare’s statements about the role of Jews in the French Revolution, a document titled "The Agony of the Roman Universe," published in the Hebrew journal Haschophet toward the end of 19th century, asserted that the French Revolution was a work identifiable with Judaism:
“To no avail does the triple-crown [the papacy] fight against the scepter of the Jewish Revolution of 1793; in vain would it [the triple-crown] seek to free itself from the iron grip of the Semitic giant that clutches it; all of its efforts are useless. The danger is imminent, and Catholicism is dying to the degree that Judaism penetrates the layers of society.” (108)
To the same effect, the English review The Mouth, in its October 1896 issue, substantiated the words of the Haschophet column:
“The Jews do not even try to disguise the fact that they, in their eternal hatred of Christianity, aided by the chiefs of Freemasonry, were the authors of the [French] Revolution.” (109)
Bernard Lazare also said that Jews worked ardently in the communist and socialist revolutionary upheavals of the 19th century:
“During the second revolutionary period, which began in 1830, they displayed even greater ardour than during the first .... In labouring for the triumph of Liberalism, they were looking out for their own good. It is beyond a doubt that the Jews, through their wealth, energy and talents, supported and furthered the progress of the European revolution. In the second revolutionary period that starts in 1830, they showed even more ardor than in the first .... It is beyond doubt that with their gold, energy and capabilities, they sustained and helped the European revolution .... Their contribution to present-day Socialism was, as is well known, and still is very great .” (110)
Another fact should be added to the documents attesting to the persecutions stimulated by Jews against Catholics, and that is their doctrinal hostility and participation in the revolutionary process that has been destroying Christendom. The precepts of the Talmud, which manifest a great hatred of the Church and Catholics, seek to give religious foundation to the Israelite loathing for Christianity. (111) This hatred was reinforced after the Talmud first came into force, that is, the 2nd century, when its foundations were laid by Barchochbas, Akiba and Aquila, until today. Bernard Lazare noted:
“The tanaim [early ‘teachers’] wanted to preserve the faithful from Christian contamination; for this purpose the Gospels were likened to books on witchcraft, and Samuel Junior, by order of the patriarch Gamaliel, inserted in the daily prayers a curse against the Christians, Birkat Haminim, which has furnished the foundation for the charge that the Jews curse Jesus thrice a day.” (111)
Even if other documents were lacking, the Talmud canons highlighted in the box - above right - would constitute proof of the permanent hatred of the Jews for the Catholic Religion. (112)
105. Bernard Lazare, L’Antisemitisme, son histoire, ses causes, apud H. Delassus, La conjuration antichrétienne, vol. 2, pp. 684-5.
106. H. Delassus, La conjuration antichrétienne, vol. 2, p. 685.
107. Ibid, p. 686.
108. Ibid.
109. Ibid.
110. Ibid., pp. 686-7.
111. B. Lazare, Antisemitism, its history and causes, New York: The International Library Publishing Co., 1903; repr. London: Britons Publishing Co., 1967, chap. 3. 112. See box
Considering what has been expounded thus far, I find that the hatred of the Jews against Catholics throughout History is so visceral and unrelenting that one could say it fulfills the revelation God made to Isaiah, saying:
“For all that this people speaketh, is a conspiracy” (Is. 8:12).
One could also say that this other warning of Isaiah applies to the historic role of the Jews against the Catholic Church in History:
“They have conceived labor (that is, hurting their neighbor) and brought forth iniquity.

“They have broken the eggs of asps, and have woven the webs of spiders: he that shall eat of their eggs, shall die; and that which is brought out, shall be hatched into a basilisk ....

“The work of iniquity is in their hands. Their feet run to evil, and make haste to shed innocent blood” (Is. 59:4-7).
*

Clearly, if there has ever been an emotional "old prejudice" in Church-Synagogue relations, it was not on the part of the Catholics, who suffered the effects of the Jewish conspiracy. Rather, it was held by the Jews, who took the initiative in the religious struggle.

Incidentally, shortly before the theories on National-Socialism came to light with their pagan and absurd ethnic pretensions, the conniving character of Judaism against the Church and its anti-Catholic hatred was widely evident and generally acknowledged among Catholics. From a certain point of view, the Nazi and Fascist persecutions against the Jews became very good tools to save Judaism from those well-merited accusations.

* The constant goodness of the Church toward persecuted Jews

In face of this bad treatment, the Church never ceased to charitably invite the Jews to convert and to receive them with open arms when they so deserved it. The Holy Catholic Church went even further than this. She always emphatically forbade the persecutions that were often waged by the people as a reaction to the constant hatred of the synagogue against the Church.

An official testimony of this stance can be found in a speech delivered at the Great Sanhedrin meeting in Paris on October 30, 1806 at the time of Napoleon. At that session, the Jews of France and Italy applauded the address delivered by rabbi Isaac Samuel Avigdor in which he recognized, and invited the Sanhedrin to acknowledge, the constant and unceasing benignity of the Catholic Church toward Jews. He began by calling to mind that the most celebrated Catholic moralists prohibited persecutions, professed tolerance, and preached fraternal charity. Here are some relevant excerpts from that text:



Above, Catholic nuns pose with the Jewish children they saved during World War II.

Below, Hebrews whom Pius XII hosted in his Castel Gandolfo residence to escape the Nazi persecutions.



Top photo, Inside the Vatican, February 2005;
bottom, 30 Giorni, October 2001
“St. Athanasius says: ‘It is an execrable heresy to try to oblige by force, blows, or prison those who cannot be convinced through reason’ (Book I).

“'Nothing is more opposed to Religion,' states St. Justin Martyr, 'than coercion in matters of Faith' (Book V).

“'Shall we persecute,' asks St. Augustine, 'those whom God tolerates?'

“In this regard, Lactance says: ‘Force-fed religion is not Religion. It is necessary to persuade rather than to force. Religion cannot be imposed’ (Book V).

“St. Bernard says: ‘Counsel, and force ye not.’ ....

“These sublime virtues of humanity and justice were often practiced by truly well-instructed Christians and, above all, by the worthy ministers of this pure morality that calms passions and instills virtues.

“As a consequence of these sacred principles of morality, at different times the Pontiffs protected and welcomed in their States the persecuted Jews expelled from several parts of Europe, and churchmen from all countries often defended them in many States in that part of the world.

“Around the middle of the 7th century, St. Gregory defended and protected the Jews throughout the whole Christian world.

“In the 10th century, the Bishops of Spain most energetically opposed the people who wanted to massacre them. Pontiff Alexander II wrote those Bishops a letter of congratulations for the prudent conduct they showed in this regard.



Rabbi Israel Zolli converted to Catholicism in 1945. He changed his name to Eugenio in honor of Pope Pius XII, Eugenio Pacelli

Inside of the Vatican, February 1999

“In the 11th century, the Jews, quite numerous in the Dioceses of Uzès and Clermont, were vigorously protected by the Bishops.

` “In the 12th century, St. Bernard defended them from the furor of the Crusaders.

“Innocence II and Alexander III likewise protected them.

“In the 13th century, Gregory IX protected them in England, France, and Spain from great calamities that threatened them; he forbade, under pain of excommunication, to coerce their consciences ....

“Clement VI granted them asylum in Avignon ....

“In the middle of the same century, the Bishop of Spira [Speyer] prohibited people who owed money to Jews from reneging on their obligation by asserting the oft-used excuse of usury.

“The following century, Nicholas II wrote the Inquisition to proscribe coercing Jews to embrace Christianity. ....

“It would be easy to cite an unlimited number of other charitable actions toward the Israelites, in numerous epochs, practiced by churchmen well-instructed in the duties of man and their Religion. ....


On the Inquisition

Someone could object that the Inquisition persecuted the Jews, and that ipso facto the Church is responsible for such treatment. I answer, saying:

1. The Tribunal of the Holy Inquisition, established to defend the integrity of the Catholic Faith, was not concerned about the Jewish religion as such, nor did it prevent the Jews from professing their false be