Far from claims made by critics of the conciliar Church, the Vatican submitted to modernity and Judaism neither after a council, nor over a century. The Second Vatican Council (1962-65) punctuated a silent, secretive, multi-secular war… The first attempts by Kabbalistic rabbis to turn the Church into an advocate of Judaism, which date back to the Middle Ages, happened by way of their approximation to the high clergy, and even to the cardinals and popes.[i]
Christian Kabbalah: a weapon for subverting the Church
We can trace the origins of Christian Kabbalah back to 13th century Spain, the period during which, and the location where, Kabbalah matured, and where the great Kabbalistic rabbi, Moses Nahmanides, whom I’ve identified as the father of active messianism, was active.[ii]
In Spain during this period, Raymond Martini, a catholic missionary, published Pugio fidei (“the dagger of faith”), a treatise in which he claimed that the Talmudic Aggadah (rabbinic teachings and stories) and the Midrash (biblical exegesis and interpretation) already carried the mark of Christianity.[iii] Gerschom Scholem writes:
Martini lived in Catalonia at the end of the twelfth and well into the thirteenth century, the precise location and period during which a group of kabbalists, led by Nahmanides, began consolidating kabbalist literature (1194-127). Despite Martini’s physical proximity, and the fact that his missionary zeal resulted in a general confiscation of books belonging to Catalonian Jewish communities, he was not aware of the existence of the kabbalah. While kabbalist literature burgeoned before his eyes, Martini failed to notice. Thus, as part of his Christological endeavors, Martini pointed to the ancient Talmudists as the principal authorities of Christianity and credited them with a historical function to which they were as unsuited as were [Pico della Mirandola and] the kabbalists who would later replace them.[iv]
The history of Christian Kabbalah truly begins during Abraham Aboulafia’s lifetime (1240-1291).[v] Aboulafia himself bears testimony to this idea by evoking, in one of his texts, some of his students who converted to Christianity. Indeed, those who had studied in Capua under his direction around 1280 – the same year that Aboulafia tried to meet Pope Nicolas III to obtain his submission[vi] and liberate the Jews from exile in hopes of repatriating them to the Holy Land – converted to Christianity and tried to have kabbalah penetrate through it.
Moreover, Scholem reports that there have been attempts to prove that Aboulafia exercised a certain influence on Arnaud de Villeneuve, a famous Spanish Franciscan doctor who, after learning Hebrew, thought he could use kabbalah to convince Jews of the veracity of the Trinity.[vii] While it is unclear if Arnaud was aware of Aboulafia’s writings, nevertheless Ytzhak Baer (1888-1980), a historian who specializes in the history of Spanish Jews, tells us that Aboulafia lived in Italy for a while, during which he was in contact with Italian Franciscans and Joachimites (a millenarist movement created by Franciscans).[viii]
In 1320, a Jewish man named Abner de Burgos (alias Alphonse Valladolid) converted to Christianity, and in doing so, became the first Jewish-Christian convert to explicitly refer to the kabbalah, which he did by using Aboulafia’s way with combinations of Hebraic letters.[ix]
Pico della Mirandola’s master: the kabbalist who infiltrated the Vatican
During the 15th century, not long before the appearance of Pico della Mirandola on the historical scene, Jewish kabbalists who had converted to Christianity were falsifying Kabbalistic sources in attempts to make them converge with Christian dogmas. Among these sources is Zelus Christi (“the zeal of Christ”), written in 1450 [and published in Venice in 1592] by a marrano called Pedro de la Caballeria, in which he interprets the Trisagion (liturgical invocation, Isaiah, ch 6, v 3).[x] Historian Heinrich Graetz mentions other examples of Kabbalistic texts that were falsified in Spain at the beginning of the 16th century.[xi]
Flavius Mithridates, Pico della Mirandola’s master, belonged to a faction of Kabbalistic Jews who converted to Christianity and deliberately falsified Kabbalistic texts to make them converge with Christian dogmas, thereby installing the Kabbalah at the very heart of Christianity – even the Vatican. Through successive phases, Christian Kabbalah paved the foundation for Judaeo-Christianity.
Flavius Mirthidates (born Sameul ben Nissim Abu’l Faradj) was a Sicilian, Kabbalistic Jew, originally from Agrigente, who converted to Christianity and became a priest. He was Pico della Mirandola’s Hebrew and Chaldean professor. Beginning in 1467, he took the name of Guglielmo Raimondo Moncada, followed by several other names. He had to flee Rome for a (non-specified) crime of which he was accused. Before he fled, he had considerable influence within the Vatican.[xii]
According to Chaim Wirszubski (1915-1977), Flavius Mirthridates visited the Vatican palace to pronounce the Sermon on the Passion of the Lord in front of the Pope and cardinals, five years before executing his Kabbalistic translations for Pico della Mirandola on Good Friday 1481:
During this sermon, Mithridates invoked what he presented as secret Jewish evidence from a pre-Christian “old Talmud” confirming the mysteries of the Passion of Christ. Bearing in mind how often and how deftly Mithridates contrived throughout his sermon to make his Latin translations say what his made-up Hebrew quotations did not always mean, it is hardly surprising that his Kabbalistic translations contained interpolations and notes designed to link Kabbala with Christian dogma.[xiii]
Pico della Mirandola: the Trojan horse of Judaism in Christian Europe
Pico is often falsely identified as the father of Christian Kabbalah because we tend to ignore the fact that he had a converted Jewish master. Pico in fact also held discussions at his house with other Jewish erudites who were close to Mithridate.[xiv]
Pico was a singular figure because he was the first real, non-Jewish Christian Kabbalist. He was used as a Trojan horse, in Rome and across catholic Europe in general, for his famous Kabbalistic work (900 conclusions or theses), based on Kabbalistic texts translated by Mithridates[xv], which appeared in 1486 and offered a Christian syncretism of all sciences and religions, including the kabbala. Pico planned on tabling this work to Rome for general discussion.[xvi]
This period marked the first philosophical step towards the edification of Judaeo-Christianity, not long before David Reuveni and Solomon Molcho initiated the next political step during the 16th century (see my work: Occident et Islam – Sources et genèse messianiques du sionisme).
Pico della Mirandola affirms:
No science can better convince us of the divinity of Jesus Christ than magic and the Kabbalah. [xvii]
During the 16th century, Johann Albrecht Widmannstadt (1506-1557), a diplomat and orientalist thinker, recognized the danger of Christian Kabbalah, mainly because he was at one time the secretary of Pope Clement VII and Emperor Charles V, both of whom had been approached by David Reuveni and Solomon Molcho – a historical episode of foremost importance in the early history of Judeo-Christianity, of Zionism, and of the ‘Clash of Civilizations’ strategy.[xviii]
After listing and describing some Kabbalistic conceptual elements, Johan Albrecht Widmannstadt says with great lucidity:
I have quoted all this in order to point out the manner in which monstrous ideas burst forth from Jewish kabbalah, as if out of a Trojan horse, to attack the Church of Christ. [xix] (19)
Pico is merely the gateway between Kabbalah and Christianity, the man tasked with transmitting an idea cultivated since the 13th century by Jewish-Christian Kabbalistic converts: namely, that esoteric Judaism identifies with Christianity and confirms it.[xx]
During the 15th and 16th centuries, Christian Kabbalah spread to France and Italy. Then, during the 17th century, the center of Christian Kabbalah shifted to two Protestant countries: Germany and England.[xxi]
As I demonstrate in my book La mystique de laïcité, this syncretic project conveyed by Christian Kabbalah – already well-established in 17th century Europe – penetrated to the heart of the French Republic via Masonic lodges in particular.
Frankism: an extension of Christian Kabbalah
Beginning late in the 17th century, Jewish messianism mutated under the impetus of Sabbateanism. By the 18th century, Frankism was born.
Jacob Frank (1726-1791), a Polish kabbalist and rabbi who claimed to be the Messiah, led thousands of followers to falsely convert to Catholicism[xxii], much like Sabbatai Tsevi (1626-1676), the figure whom (along with many of his followers) falsely converted to Islam by approaching a sultan of the Ottoman Empire, and of whom Jacob Frank claimed to be the reincarnation.[xxiii]
Sabbatians and Frankists voluntarily converted with the aim of destroying both Christianity and Islam, an eschatological project deeply rooted in kabbalistic messianism.[xxiv]
In continuity with the Christian Kabbalistic tradition, Jacob Frank and his relatives recognized Jesus as the Messiah as well as the Holy Trinity, thereby allowing them to draw closer to – and establish links with – Christian authorities during the 1750s, notably Bishop Dembowski.
In 1759 and 1760, Frankists massively converted to Catholicism. Under the sponsorship of Augustus III of Poland and Saxony, Bishop Zaluski, the grandfather of future king Louis XVI, baptized Jacob Frank on November 18, 1759.[xxv]
Sabbatians and Frankists therefore did not innovate anything; they were merely the continuators of those Christian Kabbalists whom Widmannstadt warned about during the 16th century.
We find in frankism and especially in Junius Frey, the cousin of Jacob Frank (see my work: La mystique de la laïcité), an all-too-famous religious syncretism, backed by Pico della Mirandola, which not only appeared to be Christian, but also sought to reveal the “true” religion of Jesus by destroying every orthodoxy, every Church, and every dogma.
From Jacob Frank to John Paul II via Adam Mickiewicz
In his biography of Jacob Frank, Charles Novak writes:
…to fully understand the Frankists, we must insist that Frankism transgressed Judaism and Christianity. It was divided between those who converted to Christianity and the non-converted … The Frankist people of Bohemia-Moravia or Austria came from well-to-do families and did not convert to Christianity, while the Frankist people from poor Shtetls or small towns in Poland converted and underwent dazzling social ascents. While the former prepared the ground for reformed Judaism and the latter prepared the ground for a seemingly reformed conservatism, both nevertheless constantly remained parallel to each other… The descendants of the Brandeis family adhered to American Reform Judaism while a member of the Iwaskiewicz family became a famous writer in Poland, where he advocated a more open and tolerant Catholicism… [xxvi]
Among those Frankist Jews who converted to Catholicism, one man stands out, namely, Adam Mickiewicz, whose abbot, Francesco Ricossa, retraced with great precision the edifying course of Mickiewicz’s conversion:
Born under Czarist rule in Lithuania on December 24, 1798 (200 years before the election of K. Wojtyla), he founded at the University of Vilna, in 1815, the Society of Philomaths (later called Philarèthes, and then Rayonnants) “for apparently literary (…) in fact political purposes.” His motifs led to his arrest and exile in Russia before being expelled from there in 1829. He then went to Rome, where “he underwent an illuminist and Voltairean spiritual training; in Rome, he re-discovered the consciousness of creative power of faith superior to reason; and from then on this concept inspired all his poetry”. “In 1831, after failing to return to his insurgent homeland, Mickiewicz left for Paris,” where he associated himself with Polish emigration circles… [xxvii]
It is during this period (post-1831) that Mickiewicz founded the religious order of the Resurrectionists. Buttiglione reports (as quoted by Father Ricossa) that as soon as Mickiewicz was elected Supreme Pontiff, the first place where John Paul II went on pilgrimage was to the sanctuary of the Mentorella, near Rome, held by the Resurrectionists.
Father De Lubac reports:
On the evening of his election, on October 16, 1978, from the balcony of St. Peter’s Basilica in Rome, Cardinal Karol Wojtyla, now better known as John Paul II, greeted Mickiewicz as the embodiment of the Catholic faith and of freedom. And on this very night, far away in Krakow, a place which the exiled poet had never been able to see, ‘the processions in celebration of the papal election and honor of the heroes of Polish history meant that from Adam Mickiewicz to Karol Wojtyla, there was continuity in a certain idea – or hope – that finally appeared to be standing on the right side of history.'(La Croix, 27/10/1978)
Father Ricossa then goes on to expose Mickiewicz’s Frankist origins:
The Encyclopedia Judaica is explicit: in his drama entitled Dziady (1832), Mickiewicz “draws a portrait of the future savior of Poland, a character in whom the interpretation resembled the author himself. According to the vision of one of the characters, this savior would be “a son of a foreign woman; his blood would be that of ancient heroes; and his name would be Forty-four. Mickiewicz’s mother, a descendant of a converted Frankist family, was a “stranger”; and his name, Adam, () if one omits the non-pronounced “A” has the numerical value 44. These cabalist notions had been gleaned from the writings of the French mystic, Louis-Claude de Saint-Martin”.
The same Encyclopedia, but under the heading ‘Frank’, adds:
“… The poet himself clearly testifies to this [frankist] affiliation (on his mother’s side) (…) The Frankist origins of Mickiewicz were well known to the Jewish community of Warsaw as early as 1838. The parents of the poet’s wife [Celine Szymanowska whom he married in 1834] also came from Frankish families.”
Mickiewicz’s mother and wife therefore came from Jewish Frankist families.
Mickiewicz defended the Frankist idea that the true religion – that of Christ – is hidden by Catholicism and the Church. According to him:
“We are not dealing with reforms, innovations, or religious revolutions, but we expect a new manifestation of the Christian spirit. The butterfly which, at the rising of a spring sun, elevates under the sky, is not a chrysalis reformed, bygone, or innovated; it is always the same being, but raised to a second power of life; it is a transfigured chrysalis. The Christian spirit is ready to exit the Catholic Church: but the official clergy does not have enough light and heat to hatch it … “[xxviii]
Father Ricossa rightly poses the following question: was the Second Vatican Council not “the spring of the Church” and its “new Pentecost”?
This spirit of subversion, in the guise of revealing the true hidden religion, can be found precisely in the Second Vatican Council. John Paul II explicitly affirmed this idea when he declared:
Vatican II saw the birth of a new figure of the Church who had remained hidden in the preconciliar Church for two millennia. [xxix]
The conception that religion is merely the outward appearance of the true religion – an exterior which must be destroyed to reveal the true religion – is a purely kabbalistic and frankist one.[xxx] As Gershom Scholem explains, this true religion is, according to frankism, coated by various legislations and religions, so in order to reach the source of good, it is necessary to put on all the coats and despise them all, to go through all the religions and repeal them all. These outward appearances must all be shattered[xxxi], for Jacob Frank wants to see political upheavals and the fall of the very Church wherein he brought a thousand of his followers.[xxxii]
Moreover, Pope John Paul II, a native of Krakow, the shrine of frankism, was ordained a priest by the Cardinal-Archbishop of Krakow, a descendant of the Komorowski Frankist family (which had converted to Catholicism in 1759). Also, his adviser and close friend was Jerzy Turowicz, a descendant of the Frankist Turoski family.[xxxiii]
Still in the same vein linking John Paul II to Mickiewicz, the Jesuit Father Henri Brouillard, who hailed from the same school as one of the founding fathers of the Second Vatican Council’s reformation, declared: “when the spirit evolves, an immutable truth is maintained, thanks only to a simultaneous and correlative evolution of all the notions … A theology that is not topical is a false theology.“[xxxiv] A sort of progressive and progressist theology …
John Paul II bluntly affirmed, without any detours, his connection with the Jews and Judaism:
Elected at the Seat of Peter, I keep in my soul that which has very deep roots in my life. During my apostolic journeys around the world, I always try to meet representatives of the Jewish communities. But for me, the visit to the synagogue of Rome was without a doubt an exceptional experience. (…) During this memorable visit, I defined the Jews as elder brothers in the faith. These words summarize what the Council said and that which can be nothing other than a deep conviction of the Church. (…) These extraordinary people have always carried in them the signs of divine election. (…) It is true that Israel has paid dearly for their ‘election’. Perhaps this is why they have become more resembling of the Son of man (Jesus)… [xxxv]
John Paul II said nothing other than what had already been said by Adam Mickiewicz, who clearly exerted a profound influence on him:
The unique privilege of the revelation made to the Hebrew people was that it prepared the final revelation. But an impression remains in this people, which assigns it a role for the future … But in the countries inhabited by our race (Poland) the grains of truth which have come to us were conquered by an effort of the spirit. There remain millions of men belonging to a well-known people, to a people who are the eldest of Europe, the eldest of all civilized peoples, the Jewish people, who, from the depths of the synagogues, have for centuries never ceased to shout cries to which nothing in the world resembles, those cries of which humanity has lost the tradition… [xxxvi]
Jews are allegedly the last bearers of a tradition that has been left behind by all of humanity. In this view, non-Jews must go to the Chosen People and revert to tradition by submitting to the latter’s rabbis.
Masonry and the Conciliar Church
Although, strictly-speaking, there might not be formal proof that Mickiewicz was a member of the masonry, Father Ricossa nevertheless reports that Mickiewicz founded the secret society of the Philomaths in 1817, and then joined another secret society, the Philareths, in 1820. Josef Oleszkiewick, a painter, mystic and disciple of St. Martin, subsequently introduced Father Ricossa to Martinism.
Louis-Claude de Saint-Martin (1743-1803) was the standard bearer of Illuminism. An illuminist current called “Martinism” was founded not by Saint-Martin himself, but rather by Martinès de Pasqually (1727-1774)[xxxvii], a marrano theosophist and miracle-worker who, in 1761, also founded the illuminist initiation rite called the Order of Knight Masons, Elect Priests of the Universe of the Universe. Martinès influenced St. Martin, his secretary.
In 1780, Jacob Frank’s younger cousin, Moses Dobruska (1753-1794), alias Franz-Thomas von Schonfeld, alias Junius Frey (who converted to Catholicism), along with the Ecker von Eckoffen brothers, founded the Order of St. John the Evangelist of Asia in Europe, an important Judaeo-Christian masonic lodge, using their knowledge of kabbalah and of sabbateist secrets.
This lodge assembled the elite of the time, such as St. Martin’s disciples belonging to the Austrian nobility, the Rabbi of Ukraine Barouch Ben Jacob of Skhlov, Beethoven, the Prince of Liechtenstein, to the Austrian Minister of State, the Count von Westenburg, the future King of Prussia Frederick William II, revolutionaries, and important Jewish bankers like Isaac Oppenheimer or Eskeles.[xxxviii]
Charles Novak tells us that this frankist lodge enticed Christians to “revert to Jewish roots so as to break the dogma of the Catholic Church, a dogma which has always separated Jews and Christians.”[xxxix]
In hindsight, it was succeeded by the Grand Orient, whose members were mostly militant atheists, but whose ceremonial was imbued with Jewish and Christian mysticism.[xl]
The Grand Orient of Italy sought to confer the masonic decoration of the Galileo Galilei Order to John Paul II (who refused it), claiming that “the ideals promoted by the latter are the same as those of Freemasonry”.[xli]
The Grand Master of the Grand Orient of Italy paid tribute to the memory and legacy of John Paul II as such:
For us, it is the death of the one who brought down Clement XII and his successors’ condemnation of Freemasonry. It is the first time in the history of modern Freemasonry that the leader of the greatest Western religion died without being in a state of hostility against the Freemasons … For the first time in history, the Freemasons can pay homage to the tomb of a Pope, without ambiguity nor contradiction. [xlii]
Judaism and Vatican II
Jules Isaac (1877-1962), a French Jew who pioneered the Judeo-Christian Friendship Association, was among those who worked alongside the Second Vatican Council to subjugate the Church to Judaism.
Jules Isaac worked, among other things, to extirpate from the Church resentment against the Jews for the crime of “deicide,” which he wrote about in his book The Teaching of Contempt (1962):
The Christian accusation against Israel, the accusation of deicide … it is this itself which is the murderer; it is the most serious, the most harmful, and also the most iniquitous.[xliii]
In 1956, he wrote in his book Genesis of Anti-Semitism (1956):
We must recognize that almost every church father has thrown his stone in this moral lapidation of the Jewish people (and not without practical repercussions): Saint Hilary of Poitiers, Saint Jerome, Saint Ephrem, Saint Gregory of Nyssa, Saint Ambrose, Saint Epiphanius (who was born Jewish), and Saint Cyril of Jerusalem, among others.[xliv] (135)
In a collective work entitled Vatican II: L’Eglise à la croisée des Chemins, Tome 1: Les pionniers du concile (Vatican II: The Church at a Crossroads, Tome I: The Pioneers of the Council), we are told:
Jules Isaac launched international and ecumenical meetings during the end of the Second World War to fight against what he called “the teaching of contempt” dispensed by the Church. Alongside Catholic and Protestant friends, he founded the Judeo-Christian Friendship and even managed to be received by John XXIII on the eve of the Council, on June 13, 1960. He suggested to the Pope the creation of a commission tasked with studying this problem. Curiously enough, the working group that was founded to rehabilitate Judaism would not depend on the Secretariat for non-Christians, but rather on the Secretariat for Christian Unity. As if to better emphasize that the (more or less) long-term goal was to succeed in uniting with Judaism.
On September 18, 1960, John XXIII asked Cardinal Bea to include in the document on ecumenism a schema on the Jews. Secret meetings with representatives of Judaism were immediately organized. The pro-Jewish activism of the prelate was so intense that it ended up gaining much attention. Libels circulated in Rome, accusing Augustine Béa of being a secret agent of B’nai Brith, a Masonic organization reserved for Jews. The Egyptian daily Al Gomhuria accused him of being a Jew called Behar who had infiltrated Catholicism. Others insisted on the Jewish origins of his deputies (Bishop Baum and Bishop Oesterreicher). Still others were astonished by Chaïm Wardi’s installation in Rome: he was sent by the State of Israel to check up on the work of the council, and hinted via the press that he could attend the sessions as an observer of the council, even though the Secretariat for Unity had announced nothing of this kind. [xlv]
The secret meetings, which took place between Jewish representatives and an envoy of the Pope, were revealed in 1987 by Lazare Landau, a participant (in: Jewish Tribune, No. 1001, from 25 to 31 December 1987. See Routes, second series, n. III, Autumn 1990, pp. 1 to 21).
On June 20, 1962, Cardinal Bea met in Rome with Professor Nahoum Goldman, the president of the World Jewish Congress. On February 15, 1963, he met two B’nai Brith leaders: Dr. Label Katz and Dr. Saul Joftes (meetings reported by the Giornale d’Italia, February 16, 1963).
On November 12, 1963, the Director for Europe of the American Jewish Committee declared:
Without fear of being mistaken, it can be said that there is not a single Jewish community, a single Jewish tendency, a single renowned Jewish thinker who was unable to express his opinion to the Roman authorities… “[xlvi]
On 8 November 1963, a communiqué from the Secretariat for Christian Unity announced that chapter 4 of Unitatis Redintegratio, a text on ecumenism, would be devoted to the attitude of Catholics toward Jews. But only ten days later, it was learned (it appeared) that B’nai Brith wrote and handed a text on this subject over to the Secretariat for Christian Unity.
An AFP dispatch from Washington, dated November 17, 1963, quotes Dr. Label Katz as saying:
The Jewish organization has expressed a desire to establish closer relations with the Catholic Church and has presented to the ecumenical council a declaration affirming the responsibility of all humanity for the death of Christ. [xlvii]
The text was criticized by the bishops of Arab countries who feared that Muslims would be dissatisfied with this advance made to the Jews and that the Christian minorities in Muslim countries would suffer from it. It was therefore necessary to compensate for the passage on Judaism by writing a passage on Islam, followed by proposals on Buddhism and Hinduism …[xlviii]
In his work Atlas du Mondialisme, Pierre Hillard brings to our attention a special issue of the American magazine Look, dating January 25, 1966, whose title leaves no room for ambiguity: “How the Jews changed Catholic thinking”. The file in question reports the same information as the collective work I quoted above regarding Cardinal Bea’s pro-Jewish activism (Vatican II: The Church at a Crossroads) and the Jewishness of his associates: John M. Oesterreicher and Father Augustin Baum. Pierre Hillard quotes a passage by Gerhard Riegner which provides crucial details on Oesterreicher and Baum:
John M. Oesterreicher of the Institute for Judeo-Christian Studies at Seton Hall University in the United States. He was a Catholic priest of Jewish origin, born in Czechoslovakia. It was claimed that in his native Slovakia he had been part of the Jewish youth organization Hashomer Hatzair, close to the far left. I do not know how he was led to change his religion. For years, he published an annual publication, The Bridge, on which we had many reservations. We always felt that the trend of conversion was not absent. During the Council Bishop Oesterreicher was the adviser to Cardinal Köning of Vienna. The second member of the Commission was also of Jewish origin: Grégory Baum, an Augustinian, for whom I have always had great esteem. Baum was twelve years younger than I. He entered school when I left him. He came from a completely assimilated Jewish family. Her parents were divorced, and in her family religion no longer played a role.[xlix]
Pierre Hillard adds:
After many twists and turns, the two parties voted on October 14 and 15, 1965 in favor of drafting a text titled Nostra aetate (“Of our time”). The essential points of this text, which voluntarily mix up and confuse the Talmudic Judaism of the new synagogue (built in opposition to Christianity) with the authentic Mosaic Judaism before the Messiah’s arrival, all recognize that we should not forget the revelation of the Old Testament by the Jews, “Because of such a great spiritual heritage common to Christians and Jews, the Council wishes to encourage and recommend among them mutual recognition and esteem, which will be born chiefly from biblical and theological studies, as well as from fraternal dialogues”; the Jews of our time are not responsible for the Passion of Christ. This statement was unanimously hailed by the WJC (World Jewish Congress) and its allies, a text considered a departure in Jewish-Christian relations. [l]
As stated at the beginning of this article, Vatican II was merely the (final?) stage of a continuous, subversive movement started by Christian Kabbalists aiming to form a Judeo-Christian movement during the Middle Ages.
This deep and vast messianic movement, which worked to subvert Catholicism, has now entered its last phase: the complete dissolution of the great spiritualities, as well as the birth of a world religion whose priestly caste will be the rabbinate.
This project is already in the making if we consider the following statement by Yona Metsger, the former Ashkenazi Chief Rabbi of Israel and Judaism’s representative at the World Congress of Religions:
My dream is to build something similar to what the United Nations is for diplomats, it would be a question of unifying the religious, the dignitaries of each nation, of each country, including those that do not have diplomatic relation. [li]
Youssef Hindi is a writer and historian of messianic eschatology. Born in Morocco, he emigrated very young to France following a path that led him to develop a reflection on the necessary reconciliation of the North and the South shores of the Mediterranean. Two worlds whose destinies have always been intimately intertwined. Here’s his Twitter account: https://twitter.com/youssef_hindi?lang=en
[i] Youssef Hindi, La mystique de la laïcité, Sigest, 2017.
[ii] See: Youssef Hindi, Occident et Islam – Sources et genèse messianiques du sionisme, chap. I, Sigest, 2015.
[iii] Gershom Scholem, Considérations sur l’histoire des débuts de la kabbale chrétienne in Pic de la Mirandole et la cabbale, Paris-Tel Aviv, Editions de l’éclat, 2007.
[iv] Gershom Scholem, op. cit. pp. 435-436. Cité dans : Youssef Hindi, La mystique de la laïcité, p. 66. (Or page 20 of the url provided before the quote)
[v] Regarding Abraham Aboulafia’s role and importance in the history of active messianism, see Y. Hindi, Occident et Islam : Sources et genèse messianiques du sionisme.
[vi] Sabbataï Tsevi did the same thing with the sultan in 1666 in Constantinople. David Reubeni and Solomon Molcho did that with the pope, a king and an emperor between 1525 and 1532. See: Youssef Hindi, op. cit. chapters I and II.
[vii] Gershom Scholem, op. cit. p. 449.
[viii] Yitzhak Baer, A history of the Jews in Christian Spain (première édition en hébreu : 1945), Philadelphie, 1961, vol. I, p. 438.
[ix] Gershom Scholem, op. cit. p. 451.
[x] Gershom Scholem, op. cit. p. 451.
[xi] Henrich Graetz, Geschichte der juden, t. IX, p. 174.
[xii] Gershom Scholem, op. cit. pp. 443-444.
[xiii] Chaïm Wirszubski, Pic de la Mirandole et la cabbale, p. 163.
[xiv] Gershom Scholem, op. cit. p. 472.
[xv] Gershom Scholem, op. cit. p. 444.
[xvi] Gershom Scholem, op. cit. p. 435.
[xvii] Gershom Scholem, op. cit. p. 447.
[xviii] Youssef Hindi, Occident et Islam – Sources et genèse messianiques du sionisme.
[xix] Quoted in Gershom Scholem, op. cit. p. 438.
[xx] Gershom Scholem, op. cit. p. 435.
[xxi] Gershom Scholem, La Kabbale, une introduction, origines, thèmes et biographies, Gallimard, 2003, p. 316.
[xxii] Voir : Charles Novak, Jacob Frank, le faux messie, éd. L’Harmattan, 2012.
[xxiii] Voir : Gershom Scholem, Sabbataï Tsevi, le messie mystique, Verdier Poche, 1983.
[xxiv] Youssef Hindi, op. cit.
[xxv] Youssef Hindi, op. cit. p. 93.
[xxvi] Charles Novak, op. cit., pp. 86-87.
[xxvii] Dans la revue Sodalitium, Karol, Adam, Jacob, N° 48, avril 1999, Edition française.
[xxviii] Rapporté par De Lubac, cité par l’abbé Ricossa, op. cit.
[xxix] Cf. L’Osservatore Romano, 03/08/1979.
[xxx] Youssef Hindi, op. cit.
[xxxi] Gershom Scholem, Aux origines religieuses du judaïsme laïque, Calmann-Levy, 1999, p. 213.
[xxxii] Gershom Scholem, op. cit., p. 215.
[xxxiii] Charles Novak, op. cit. pp. 78, 80.
[xxxiv] Cf. Conversion et grâce chez Saint Thomas d’Aquin, 1944, p. 219 : cit. in Garrigou-Lagrange, La nouvelle théologie, où va-t-elle ? In Angellicum n° 23, 1946, p. 126.
[xxxv] Jean-Paul II avec Vittorio Messori, Varcare la soglia della speranza, Mondadori, Milano, 1994, pp. 111-112.
[xxxvi] Reported by Abbey Ricossa, op. cit.
[xxxvii] Charles Novak, op. cit., p. 132
[xxxviii] Youssef Hindi, op. cit. pp. 109-110.
[xxxix] Charles Novak, op. cit. pp. 123-132.
[xl] Thierry Zarcone, Secret et sociétés secrètes en Islam, Archè Milano, 2002, p. 130.
[xli] Cf. Il Giornale, 22/12/1996, p. 10.
[xlii] Cf. Giordano Gamberini, an editorial that appeared in the Rivista Massonica, 1978, n° 5, p. 290.
[xliii][xliii] Jules Isaac, L’enseignement du mépris, Fasquelle, 1962, p. 141. Cité dans : Vatican II, l’Eglise à la croisée des chemins, Tome I : Les pionniers du concile, Editions du MJCF, 2010, p. 196.
[xliv] Jules Isaac, Genèse de l’antisémitisme, Calmann-Lévy, 1956, p. 161. Cité dans : Vatican II, l’Eglise à la croisée des chemins, Tome I, p. 197.
[xlv] Vatican II, l’Eglise à la croisée des chemins, p. 202.
[xlvi] R. Wiltgen, Le Rhin se jette dans le Tibre, p. 166.
[xlvii] Cf. Fideliter, n. 48, novembre-décembre 1985, p. 48. Rapporté dans : Vatican II, l’Eglise à la croisée des chemins, p. 204.
[xlviii] Op. cit. p. 205.
[xlix] Quoted in: Pierre Hillard, Atlas du Mondialisme, Le Retour aux Sources, 2017, p. 276.
[l] Pierre Hillard, op. cit. p. 276.
[li] Euronews, Kazakhstan : une quête d’unité spirituelle, 04/06/12.