[Subjected to editing, reformatting, and spell checking: “With apologies to the Author”; gpl, 10/26/2018]
Dr Anna Danuta Drużbacka: THE MORAL PERFORMANCES OF THE JEWISH QUESTION IN THE LIGHT OF THE SCIENCE OF THOMAS AQUINAS
Dr. Anna Danuta Drużbacka
MORAL OBLICES
JEWISH QUESTION
IN THE GLOW OF LEARNING TOME
FROM AKWIN
"You have no wisdom, no prudence, no counsel against the Lord"
(Book of Proverbs XXI, 30)
KRAKÓW 2015
TABLE OF CONTENTS
The Jews did not know the time of their visitation .....3
"For this nation was mired in bodily use and had a recalcitrant mind" .....6
"It may threaten with great danger the admission of foreign strangers to the affairs of the nation" .....9
"We have taken your carnal world into your possession as well as your ideals." .....11
God's Kingdom is not of this world .....14
Evil are the Jews for Christian nations.................................................................................. 17
Christians have a duty to defend their faith .....20
"Jews should not be allowed to keep what they have extorted from usury by means of usury" .....23
"Be calm in battle, so that those whom you fight can give you the benefits of peace." .....26
Bibliography .....28
The Jews did not know the time of their visitation
The Jews are, from the point of view of Christian philosophy, those who have not accepted the true faith. For a long time they have been a chosen people who, among common idolatry, have kept their original faith in the one God, but they could not fulfill their mission: they blinded them with the golden calf of materialism, for whom they departed from God's commandments, fooled by the lust for world rule, which did not allow them to believe in the Redemption of humanity by God-Man and did not show the God's Deity or understand the spiritual mission of the Messiah. The Jews refused to teach Christ, and they crucified and crucified Himself, and therefore they were deprived of their own state and scattered throughout the world, just as Christ foretold them in the following words:
"Jerusalem, Jerusalem, which kills the prophets and stones those who are sent to you!... Behold, your house will be empty" (Mt. XXIII, 3738).
"Your enemies will surround you ... and they will overthrow you and your sons ... and they will not leave a stone on you in stone, because you have not seen the time of their visitation" (Lk. 19, 43-44) (1).
The destruction of Jerusalem and the disintegration of the Jews took place 37 years later, in the 70th year of the Christ-age, and henceforth the Jews are "because of the meritorious punishment, for ever in subjection" in other nations ("merito culpae suae perpetuae servituti addicti”). Regimine Judaeorum) - says Saint. Thomas Aquinas, the great philosopher of the Middle Ages and the Universal Doctor of the Church; from this assumption comes out in the recognition of the attitude of Christian nations to them.
For Thomas Aquinas, Jews are not only those who crucified Christ; they are first and foremost apostates of the divine law given to them in the Old Covenant, for it is no different, as their apostacy, caused by hardening and pride, meant that they did not want to see the Son of God and the Redeemer of mankind in Jesus of Nazareth. Already in the time of Christ - emphasizes Saint. Thomas - Jewish priests have perversely translated the Holy Books of the Prophets. Although in the Book of Deuteronomy (IV, 2) Moses clearly says:
"You shall not add anything to a word that I tell you, nor remove it from him, keep the commandments of the Lord your God, which I impose on you",
Jews, as we know, slowly replaced the Bible with the Talmud, making it a set of laws regarding ritual, social, family and personal life (2).
All you need to do here is give some examples of the Mosaic law to show how much the Jews have departed from it. It says:
"Thou shalt not lay down thy hand to give false testimony for a man who is not righteous: thou shalt not follow the majority to do evil, nor in judgment shall he follow the sentence of many, that he may depart from the truth" (Exodus XXIII, 1-2).
"Thou shalt not lie, neither shall any man deceive his neighbor: thou shalt not perjure my name and offend thy name" (Leviticus 19,11-12).
"Do not do anything unrighteous in judgment, in disputes by measure, by weight, by capacity" (Leviticus XIX, 35) (3).
However, the subversive teaching of the Talmud is quite different:
"A Jew may, by taking an oath, at the same time annul it in his heart" (Kalla 51a) (4).
(Anyway, in the Judgment Day, the Jews reserve that all his oaths will be invalid the following year) (5).
"The good of a non-Jew is like something devoted to a plunder, and he who comes first has a right to them" (Choszen hamiszpat, § 156, 5) (6).
"Nay, you can cheat, because Scripture has been said, 3 M, 25,14: no one should cheat on his brother" (Choszen hamiszpat, § 227, 26)
These quotes speak for themselves. The final paragraph reads to Moses as follows:
"When you sell what you sell to your neighbor or buy from him, do not cheat on one another" (Leviticus XXV, 14).
In another place, it was said:
"You must not lend to your brother for usury" (Deuteronomy XXIII, 19).
St. Thomas Aquinas emphasizes the significance of this order, explaining that it should be understood by him that lending anyone is usury is a bad thing, because we should consider each other as brother and neighbor ("per quod datur intelligi, quod accipere usuram a quocumque homine est simpliciter malum"; debemus enim omnem hominem habere quasi proximum et fratrem.Summa theologica, ll-ll, q. 78, a. 1, ad 2). However, Jews were allowed to lend to foreigners with a profit (ibidem).
Here is an example, one of many, clearly indicating the difference that occurs between the explanation of the Mosaic law by the Talmud who distorts it, and through the Christ's Catholic Church, which deepens them, in the words of Jesus:
"Do not think that I have come to solve the law or the prophets, I have not come to solve but to fill" (Mt. V, 17).
footnotes:
- Mark XIII, 2, and Lk. XXi, 6.
- J. Wajnberg, Great Universal Literature edited by St. Lama, T. I, p. 331.
- Deuteronomy XXV, 13-15.
- "Jewish Opinion", No. 32, dated September 10, 1933, quoted by Fr. dr. Stanisława Trzeciak: The program of world Jewish politics. Warsaw 1936, p. 102.
- Pantods prayer according to Szuichan Arucha, cf. Lowe: Schuichan Aruch Oder die vierjudischen Gesetzbucher. Wien 1896, T. //, p. 136. Fr. Dr. Trzeciak, op. cit., p. 104.
- Lowe, op. cit., p. 287. Fr. Dr. Trzeciak, op. cit., p. 90.
- Lowe, op. cit., p. 382. Fr. Dr. Trzeciak, op. cit., p. 91.
"For this nation was mired in bodily use and had a resilient mind."
St. Thomas draws attention to the fact that through formalistic only understanding of the commandments of the Old Covenant, Jews brought their religion to the order of ritual regulations, devoid of content. Here are some known examples:
Deuteronomy says (VI, 5-8) (1):
"Thou shalt love the Lord thy God with all thy heart, and all thy soul, and all thy strength. (1) And they must speak the words that I command you today, stay in your heart... you will attach them as a sign in your hand, and they will be found and turned in your sight, and you will write them on the podium and on the door of your house."
Book of Numbers (xv, 38-39), while another recommends the symbol for the awareness of God's commandments:
"Tell the children of Israel... that they should make their necks on the horns of the cloaks, and put on them strings of blue, when they look at them, they will remember all the commandments of the Lord" (2).
Why such a strange recommendation? "For this nation was mired in bodily use and had a recalcitrant mind,” explains St. Thomas Aquinas, "so it was due to this kind of perceptible things to persuade him to keep the law" ("quia populus ille carnalis erat et durae cervicis, oportuit etiam per huiusmodi sensibilia eos ad leges observantiam excitari."- Summa theologica, l-ll, q. 102, a. 6, ad 7). What did the Jews bring in to these provisions? To attach to each other, while praying, the ten commandments to the forehead, or to wrap the hand with a threshing; to wear the notorious ritual cords and to touch the appropriate symbol attached to the front door of the house. From these practices blows the mental emptiness; and no wonder: the Mosaic law must be understood with full regard to the spirit that animates it, and not just by its very letter. In the Jews, however, "up to the present day, when reading Moses, the veil lies on their hearts," as Saint has said. Paweł Apostoł (II Corinthians III, 15).
This is what he points to the Jews of St. Thomas Aquinas, when he says that the Pharisees mentioned the words of the Holy Bible, "they misunderstood by writing the decalogue of Moses on the membranes and tethering it to their foreheads, like a wreath that would turn in (them) before the eyes: the Lord, ordering this, wished for commandments to have tied hands, or works, and they had (these commandments) in front of their eyes, that is in reflection, while the strings of blue, spiced up to the cloaks, signified God's intention, which should revive all our deeds"(" Pharisaei male interpretabantur scribentes in membraneis decalogum Moysi, et ligabant in fronte quasi coronam, ut ante oculos moveretur; cum tamen intentio Domini mandantis fuerit ut ligarentur in manu (3), id est in operatione; et essent ante oc ul os (3) id est in meditatione. In hiacynthinis autem vittis, quae palliis inferebantur, significatur coelestis intentio , quae omnibus operibus nostris debet adjungi.Summa theologica, l-ll, q. 102, a. 6, ad 7).
Christ devoted much of his effort to straightening erroneous Jewish concepts (4), but nevertheless, they opposed the Jews with their stubbornly narrow views of Christ's teaching of the New Covenant. As we know, from the first centuries of its existence, the Commonwealth had considerable difficulties with various "judaisantes," or Christians of Jewish descent, or permeated the teachings of Jews who caused disputes, fights and even heresies, through the formalist Jewish understanding of Christianity, especially through distorting it with the spirit of the Jewish Kabbalah, which consisted of secret books. The most famous of these books, known only to the "initiates", was "Book of Light", Sefer ha-Zohar, from which, often unknowingly, they drew ideas from judaisantes, returning over the centuries, not infrequently new heresies. These heresies have less and less stigma of metaphysical disputes and lead in the Reformation to the formulation of the principle of complete freedom to express their beliefs. For the Jewish Kabbalah also lost its original thought values, and its "signs were conceived in exchange for concepts designated by them ... Kabbalah got into some art of insane reasoning or a system of knowledge based on whims" - says the Jewish philosopher Salomon Majmon (5). Also Martin Luther himself, and with him and other creators of the Reformation, had the same system of Christ's teaching, and the confession of the Jewish journalist Markus Eli Ravage is very significant in this regard, who writes openly:
"We undoubtedly had a great part in Luther's Reformation ..." (6).
Not only did the Jews reject God's teaching of the New Covenant and they distorted the moral laws given to them by Moses, but they also accepted a whole range of occult pagan beliefs that they are trying to transplant into the Church of Christ. So it is surprising that although the Universal Church embraces all nations, according to Christ's order:
"Go ye therefore, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to hide everything I have commanded you" (Mt. XXVIII, 19),
is this the hardest thing to learn from the Jews? They are hindered by the narrowness of their mentality and the resilience of the will, trained for centuries in the Talmud and Kabbalah, that is, the apostacy from the law of God and the teachings of the Old Order.
footnotes:
- Mt. XXII, 37; Marek XII, 28; Lk. X, 25.
- Book of Deuteronomy XXH, 12.
- Underscores as in the text.
- Summa theologica, l-ll, q. 108, a. 3, ad 1, 2, 4.
- Autobiography of Solomon Majmon. Warsaw 1913, parti, pp. 75-76. Cf. Bolesław Chełmiński: Freemasonry in contemporary Poland.
Warsaw 1936, pp. 19-20.
- "Commissary to the Gentiles", Century Magazine, New York, February 1928, p. 476. Cf. We/t-Dienst, Erlurt, Nr. 19, 1. Oktober 1935, page 4. Fr. dr Trzeciak: The program of world Jewish politics, p. 112.
"It may threaten with great danger the admission of foreign strangers to act on the affairs of the nation"
From the above, we can see that Jews are alien to Christian societies, both mentally and morally, and even for this reason, those societies should be on their guard against them. Saint Thomas Aquinas recalls that the wise Mosaic law contained provisions regarding the admission of strangers to the community: it did not allow to immediately grant them full civil rights: a great philosopher also relies on the existence of similar righteous laws in some pagan countries (which cites Aristotle in III Polit. Cap. I), which claimed that citizenship granted perhaps to strangers was only in the third, or even in the fourth generation; "for," says Thomas Aquinas, "he may be in great danger of allowing foreign strangers to take charge of nation affairs, since strangers who have no deeper attachment for the public good can plot against the nation ..." ("quia si statim extranei advenientes solerentur ad" tractandum ea, quae sunt populi, possent multa pericula contingere, dum extranei non habentes adhuc amorem firmatum ad bonum publicum, aliqua contra populum attentarent...Summa theologica, ll-ll, q. 105, a. 3).
All the more strangers and non-Christians (infideles) should not be in charge of responsible positions in the Christian state, nor should Christianity prevail over Christian society: "it should not be tolerated by any means," warns Thomas Aquinas. "This is because of mischief and threatening faith, for it is easy for you, Those who are subject to the subject may be subjected to the orders of those who rule over them and be slow to them (especially) when the subjects are not trained in their own right"(" hoc nullo modo permitti debet: cederet enim hoc in scandalum, et in periculum fidei: de facili enim illi, qui subjiciuntur aliorum jurisdictioni, immutari possunt ab eis, quibus subsunt, ut sequantur eorum empire, nisi ili, qui subsunt, fuerint magnae virtutis. Summa theologica, ll-ll, q. 10, a. 10). St. Thomas reminds that St. Paul the Apostle forbade Christians to lawify before non-Christian judgments, and states categorically that "the church does not allow non-Christians to exercise authority over Christians, or to take any leadership positions thereon" ("Ideo nullo modo permittit Ecclesia, quod infideles acquirant dominium super fideles , vel qualitercumque eis praeficiantur in aliquo officio." - Ibidem).
St. Thomas refers here to the verdict of the Fourth Lateran Council (1215), which he says (LXIX): "It is absurd that those who blaspheme Christ may exercise authority over Christians, that the Council of Toledo did, but because boldness of those who do not count with it, we are renewing now (this is a ruling): we forbid Jews to entrust to the public office, because for this reason they become hateful to Christians "(1). The Lateran Council not only formulates this prohibition, but envisages provincial councils admonishing or reprimanding those who would continue to entrust to the Jews offices (2); On the other hand, it is forbidden for Christians to trade with Jews who have held any office until those who have been used by poor Christians will give up what they have earned on Christians during their office. To the Jews, the Council finally orders "to leave, with shame, the offices which they have taken up" (3).
As we can see, the Catholic Church, as a condition for the co-existence of Jews and Christians in Christian countries, always placed their submission to morality and to the temporal interests of the communities that gave them the shelter; at the same time he stood firm in defense of the Christians who were exploited by the Jews; in no way did he permit or allow Christians to be subordinated to Jews, warning Christians against the danger of the Jews from danger.
footnotes:
- "Cum sit nimis absurdum, ut Christi biasphemus in Christianos vim potestatis exerceat, quod super hoc Toletanum Concilium provide statuit,
nos propter transgressorum audaciam in hoc capitulo innovamus: prohibentes, ne Judaei officiis publicis praeferantur, quoniam sub taii praetextu Christianis plurimum sunt infecti. Mansi, Amplissima Collectio Conciliorum, XX. Ann. 1166-1225. Paris et Leipzig 1903.
- "Si quis autem officium eis tale commiserit, per provinciale concilium... monitione praemissa... compescatur". -
- "Officiali vero huiusmodi tamdiu Christianorum communio in commerciis et aliis denegetur, donec in usus pauperum Christianorum,... convertatur quidquid fuerit adeptus a Christianis occasione officii sic suscepti: et officium cum pudore dimmittat, quod irreverenter assumpsit". -
"We have taken your carnal world into your possession as well as your ideals..."
Further development of history showed all too clearly how wise and prohibitive the prohibitions and warnings of the Catholic Church against the Jewish people were. The Jews were and are in the Christian societies as a mental and moral factor, which is what the Jewish, Professor Teodor Lessing:
"... it is not about whether Jews who live among foreign nations are noble or noble, good or bad, but the fact that they are a foreign element in the organism of another, separate nation, a worthless tree splinter or a precious diamond, decides, when we reach a foreign body, it causes abscess and swelling, and we are such a foreign element "(1).
However, they turn out to be a more and more evident factor not only a stranger, but also from a simply and consciously hostile. Their Talmudic mind can not stand the purity of mind and heart proclaimed by Christianity; the main, "religious" purpose is to destroy Christianity (2). For evidence, it is enough to cite the confession of the already mentioned Jewish journalist, Markus Eli Ravage, and compare the reality he has identified with the anticipated by Saint. Thomas, "a great danger", which may threaten the nation from "foreign strangers", who are recklessly accepted as citizens:
"We squeeze in," writes ME Ravage, "we are the wreckers, subversives, we took your corporeal world, as well as your ideals, your destinies." We were the perpetrators of not just the Russian revolution, but incited to every major revolution in your history, and confusion in your personal and public life. We do it today, no one will determine how long we will do it "(3).
The Jews themselves are already talking about their deliberate, subversive activity in Aryan societies who profess Christianity. Markus Eli Ravage even dares to argue that "the upheaval that brought Christianity to Europe was caused and made by the Jews, out of revenge against the great Aryan state”
- . namely, against heathen Rome, which was the instrument of their punishment While in this case, too much Jews attribute themselves to themselves too much, the above-mentioned denominations clearly indicate their aspirations and goals, and above all their ruthlessly hostile reference to the Aryan and Christian nations, who gave them hospitality and admittedly far away reaching rights.
Today we know that the political and planned Jewish action over the centuries derives from the Talmud and the indications of Jewish Kabbalah. Solomon Majmon explains to us that the latter were only explained by "gifted people" (ie leaders of a secret society) "(5) - and emphasizes that their political content" is known only to the leaders of a secret society, but they themselves and their activities are always in hiding only known minor drivers are known "(6). The above-mentioned words clearly define the location of world Freemasonry, exiled from Jewish Kabbalah (7), and related organizations, which along with it are blindly on the leadership of the Unknown Overlords. Who are these Unknown Superiors? He points to the text of the second, following the hidden editorial of the Constitution of Freemasonry, laid out by Pastor Anderson in 1738, stating that one of the first laws in force for the Noachids (ie Christians, organized by Jews for Jewish purposes) is:
"Jewish rule to obey" (8).
The Jews, therefore, push themselves into Christian societies and attempt to control them through a whole range of secret organizations to which they draw their members. If we consider that, as St. Thomas Aquinas, the law of the Old Covenant made the distinction between alien relatives to a greater or lesser degree, and strangers who were hostile to foreigners, and that it prohibited the chosen nation from bringing the latter together (9), against the ruthlessly hostile attitude of Jews to the Christian nations, should not the latter follow the aforementioned wise clue of the Mosaic law? All the more so as, as Thomas Aquinas states: "The Church does not allow non-Christians to exercise authority over Christians, nor to take up any managerial positions" (10), "because it is a scandal and a threat to faith" (11).
footnotes:
- ’Jewish Opinion" of September 10, 1933, No. 32: "Teodor Herzi and Kari Marx’. Cf. Ks. dr Trzeciak: The program of world Jewish politics, p. 12.
- Dr. Trzeciak: Messianism and the Jewish question. Warsaw 1934 (passim). The program of world Jewish politics (passim).
- "A real case against the Jews’. Century Magazine. New York, January 1928, p. 346-350. Cf. Weit-Dienst, No. II/18, September 15, 1935.
Fr. dr Trzeciak, The Jewish World Jewish Program, p. 111.
- ’Commissary to the Gentiles’, Century Magazine, ioc. cit., pp. 476-483.
- Autobiography of Salomon Majmon, p. 131.
- Cf. Bolesław Chełmiński, op. cit., pp. 20-21.
- Bernard Lazare: LAntisemitisme. Paris 1934, voi. H, p. 196. Cf. KM Morawski: Source of Poland's partition, p. 234 and B. Chełmiński, op. cit., pp. 16-17.
- Jakob Ecker: Der Judenspiegei im Lichte der Wahrheit. Paderborn, 1884, pp. 35-36. Cf. B. Chełmiński, op. cit., p. 39.
- 'ut... quidam vero, quia hostiliter se ad eos habuerant... numquam in consortium popuii admitterentur1. - Summa theologica, ii-ii, q. 105, a.
3.
- Summa theologica, ii-ii, q. 10, a. 10.
God's Kingdom is not of this world
Our task, as we know, is seen by Jews in the fight against Christianity, which they have been planning to carry out for nineteen centuries (1), whose purpose is to lie to the mission of Christ by creating a messianic kingdom.
"My kingdom is not of this world" (John XVIII, 36), said Christ, and in response to these words, French nadrabin, Julien Weill, cries out:
"The kingdom of God is of this world if Israel fulfills its role, that is, if it maintains itself by the power of its own teaching, and if it diligently follows, - in all its strength, help it - for all that is happening in the world according to the prophetic program." (2).
This program is explained more closely by numerous Jewish enunciations (3).
Here is one of the more significant:
"We must try by all means to reduce the influence of the Christian Church, which has always been our greatest enemy, and for this we must sow in the hearts of its faithful free ideas and doubts, and also cause discord and religious disputes."
"If we walk this way step by step, we will repent Christians and destroy their influence, we will dictate to the world what to worship and trust and what to despise... When we completely master the press, we can easily change the concepts of worship and virtue, and character, to give the first blow to the sanctified institution of the family ... and to destroy it, we will then be able to root out faith and trust in everything that has upheld our Christian enemies so far, and this will be possible thanks to the weapon we have drawn out of passion; to all that has been respected and honored so far.”
"... we will go to revolution and revolution, and every similar catastrophe will bring us closer to our goal to the only goal, to the purpose of rule on earth, as promised to our father Abraham" (4).
To speed up the coming of the messianic kingdom, Israel must demolish the existing order of the world and, in spite of Christ's prophecy, seize control over the earth, and do not disguise it in its means. Today, Jews no longer look like the appearance of the Messiah, having failed many times in their stubborn anticipation (5). The cabalistic conception of the "prophet" as the incarnation of one and the same messiah soul (6) has been extended to the entire Jewish nation, which is now to be the "messiah" itself.
"It is not God who brings this kingdom (messianic) through a single act of grace, but a scientifically justified necessity," explains the Jewish philosopher Hans Kohn (7) and confesses that the socialism of Marx's Jews is to serve primarily messianic purposes (7). In accordance with these assumptions, the whole nation is to work on the creation of the Jewish kingdom, which Julian Weill nadrabin calls the "duty of practical messianism" of Israel (8).
Thus, the older expectation of God's intervention was replaced by Jews with their own aspiration to gain the desired domination over the entire land; in the place of God they put a man. It is not God but man-nation who is supposed to control the world, the man whom, according to rabbi Ozjasz Thon, "the highest humanity" is to be accomplished in Jewishness "with the help of this enormous creative power that has us (ie, Jews) for thousands of years it was given ... on the existing, unwavering foundations of the old Jewish teaching and life practice "(9).
They are reminiscent of the words of Isaiah the Prophet, who speaks clearly in the name of God:
"I am the Lord, and you have no Savior save me ... I am God, and from the beginning I am alone, and have no one to break free from my hand" (XLIII, 11-13).
But the Jews have forgotten the content of the teaching of the great Prophets, and the full prophecy of Isaiah has also proved itself:
"And the Lord said: because this people ... worship me with their lips, but his heart is far from me ... therefore I will amaze the people of this ...: for the wisdom will waver from his wise and his wise mind will be darkened" (XXIX , 13. 14).
footnotes:
- Dr. Trzeciak: Messianism and the Jewish question (passim).
- "Le Judaisme", Paris 1931, p. 166. Cf. Ks. dr Trzeciak: The program of world Jewish politics, p. 30; Messianism and the Jewish question, p. 135.
- dr Trzeciak: The program of world Jewish politics (passim).
- Speech by Rabbi Reichhom, printed for the first time in Le Contemporain, July 1, 1886. Cf. Ks. dr Trzeciak: The program of world Jewish politics, pp. 117etseq.
- Dr. Trzeciak: Messianism and the Jewish question, pp. 45-83.
- Leo Finkelstein: The sideways of the Jewish messianic movement. "Our Review", September 17, 1923. Cf. Ks. dr Trzeciak: Program..., p. 83.
- Die poiitische idee des Judentums, Munchen 1924, p. 41. Ks. Dr. Trzeciak: Messianism and the Jewish question, pp. 40 et seq.
- Le Judaisme, p. 168. Cf. Ks. dr Trzeciak: Messianism and the Jewish question, p. 134; The program of world Jewish politics, p. 25.
- "Our goal" in the monthly B'nai-Brith, 1 November 1928, page 3. Bolesław Chełmiński, op. cit., p. 56.
Jews are bad for leprosy for Christian nations
As we can see from this cursory glance at the aims and strivings of Jews, their religion today is based on assumptions that are in direct contradiction to the principles of Christ's teaching, and thus they consider Christianity to be the greatest enemy they have decided to destroy. In this struggle, they use methods of behavior unacceptable from the point of view of Christian ethics, and that they try to instill the principles of the Talmud into Christians to subjugate them to Jewish purposes, therefore they constitute a factor for these societies, especially hostile, that it is decaying.
Already Saint. Thomas Aquinas warned, for other Fathers of the Church, that the greatest danger that is threatened by the Jews from the Jews is the corruption they spread. It is significant that contemporary Jews admit to this:
"We, Jews, are today nothing other than those who demoralize the world, we are its arsonists and executioners" (1).
This corruption can be best accomplished by direct contact with Christians, and for this purpose they commonly proclaim the slogans of the so-called "Assimilation".
"We must circulate with sweet words and deceit until everything comes to our hands" (2).
"I say to you whoever does not interfere with the nations, his work is in vain" (3). "First of all, it is necessary to get to a foreign society, even fortified as a fortress, and then it is possible to overcome them” (4) - Jakub Dobejka, the pseudo-messiasz , advised the Jews on the pseudo-messiah. To this end, he advised them not only to change religion, but also names, so that it would be easier to approach and cheat Christians. A well-known Jewish researcher, priest Dr. Trzeciak, notes the following:
"Without... Jews who are socially, nationally and religiously alike, it would not be possible for Jewry to influence those nations in which it lives, because it is inherently closed in its own right, strictly bound with various ritual regulations and defending itself in any way from mixing with the surroundings of the indigenous people, that is, from assimilation "(5).
"... baptized Jews give unspeakable services to Jewishness, they work quietly but usefully for the Jewish cause, without them Israel could never develop a wider activity, it could not enter the soul and heart of indigenous peoples.
For they know very well how the benefits of the marches in Spain, which pretended to be Christian Christians, came to the most prominent state and ecclesiastical positions, and in the soul they became Jews and worked perseverance both against the Church and against the state ..."(6).
In fact, the Jews themselves do not believe in the possibility of "assimilation":
"Faith in assimilation is the greatest nonsense" - says the jargon booklet "Zukunft" (7), and the Jew by M. Kahany calls assimilation "fiction" (8).
Thus, the Jews proclaim the slogans of assimilation because it is in their hands a powerful means of controlling Christian societies, and that all dissimilation creates an impassable barrier for them. A well-known Zionist, former MP Grunbaum clearly states when he writes:
"We have a paradox that we, the national Jews, refuse to assimilate and regard it as an undesirable phenomenon, but we must demand the rights to ... assimilation ...".
"By fighting assimilation, even condemning it for moral reasons, we must defend the rights to assimilate, we must fight together with all assimilated Jews against forced dissimilation" (9).
This confession is very significant for the Talmud's dual ethics: Jews demand assimilation in Christian societies, despite the fact that they condemn it fundamentally from "moral motives", and that they themselves strongly advocate the entry of non-Jews into their community (10). After all, Rabbi Helbo said: "the proselytes for Israel are as bad as leprosy" (Kiddusin 70 b) (11).
Under the Talmud's guideline, the Jewish "Nasz Przegląd" states openly that "boycotts (of strangers) are a tool of justice ..." (12) (only then, of course, when Jews use it!).
In view of the position of Jews thus formulated, what should be the Christian position regarding the so-called "assimilation" of Jews? We have shown, on the basis of numerous quotations, that Jews constitute a decomposition factor in Christian societies; To paraphrase the above-mentioned sentence of the Talmud, we must firmly say that "evil, like leprosy, are Jews for Christian peoples." Should Christian societies, then, assimilate this decaying factor that acts morally instead of fighting it, just as every living organism combats pathogenic toxins (13) so that they do not succumb to them? Will we, like Jews, support their "assimilation", despite the fact that we must also condemn it for moral and Christian reasons?
- Oscar Levy: The World Significance of the Russian Revolution, Pitt-Rivers, Oxford 1920, p. Vi, X Of. Ks. dr Trzeciak: Program.... p. 71.
- Kraushar: Frank and Frankistpanka. Kraków 1895, ii, p. 80.
- Kraushar, op. cit., i, p. 425. Cf. Ks. Dr. Trzeciak: Messianism and the Jewish question, p. 87; The program of world Jewish politics, p. 154.
- Kraushar, op. cit., //, p. 128. Cf. Ks. dr Trzeciak: The program of world Jewish politics, p. 155.
- dr Trzeciak: The program of world Jewish politics, pp. 151-152.
- Dr. Trzeciak, ibidem, pp. 152-153, on the basis of the ascensions published by the Jews in the jargon "Hajnt" of May 5, 1931, pt.
"Spanish president of the maran state". Cf. Ks. Dr. Trzeciak: Messianism and the Jewish Question, pp. 347-352.
- Warsaw, 1922, p. 180. Cf. Ks. Dr. Trzeciak: Messianism..., p. 317.
- "A certain part of the English believe... yet in the ’fiction "of the English of the Mosaic religion, but it is easy to see that this fiction was suggested to them by this branch of Jewish notables who, against all time, could not change their minds and empathize in the dynamics of the Jewish national renaissance. ’- "Our Review", July 23, 1933. London Letters and British Jews. - Cf. Ks. Trzeciak: Messianism..., p. 244;
The program of world Jewish politics, p. 152.
- "Our Review", October 21, 1933. Assimilation and dissimilation. Cf. Ks. Trzeciak: Messianism..., p. 244; Program.... p. 152.
- Dr. Trzeciak: Messianism and the Jewish question. Compare the chapters: "Jewish Hitlerists" and "Hitler and Talmud, "pp. 246-258.
- Ks. Dr. Trzeciak, op. cit., p. 257.
- "Our Review", August 31, 1933. The fight and the postulates of Jewish work.... Cf. Ks. Trzeciak, op. cit., p. 250.
- confession of former Member Grunbaum: "We infect the air as a sick nation". -Der Moment, 1929, No. 272. Cf. Ks. Dr. Trzeciak, op. cit.,p. 129.
Christians have a duty to defend their faith
Medieval legislation, which set out separate ghettos for the Jews and required them to distinguish themselves with attire from Christians, was caused by concern for securing Christian societies from the influence of Jewry. St. Thomas Aquinas regarded this contemporary position as completely justified. In a letter to Princess Brabant (1) he writes, inter alia, referring undoubtedly to the decision of the Fourth Lateran Council (2):
"Jews of both sexes should, in all Christian countries, always be distinguished by the details of their attire from other nations, which also prescribes their own right..." ("Judaei utriusque sexus in omni Chritianorum provincia et in omni tempore aliquo habitu ab aliis populis debenta distingui. Hoc eis etiam in lege eorum mandatur...De Regimine Judaeorum).
The great philosopher was therefore a declared supporter of the dissimilation of the Jews. As we have mentioned, he feared first of all the demoralizing influence of Jews on Christians and warned the latter against maintaining relations and intercourse with Jews who would expose them to corruption: "if such relations or intercourse (with Jews) expose the faithful to corruption," he says clearly, it belongs to them
completely forbid "(" si ex tali communicatione, vel convictu subversio fidelium timeretur, esset penitus interdicendum.Summa theologica, ll-ll, q. 10, a. 10, ad 3) (3).
Thomas Aquinas does not stop at adherence to the corruption that spreads Jews. In his view, Christianity is not a teaching of passivity, which would be limited to recommending only the avoidance of evil, but it requires a conscious and active opposition to evil which threatens the Church against its enemies. He says that Christians have a duty to defend their faith and, "if possible, force those who oppose it, to cease harming it by blasphemy, perverse agitation, or even open persecution" ("tales infideles ... sunt tamen compellendi a fidelibus, si adsit facultas, ut fidem non impediant vel blasphemiis, vel malis persuasionibus, aka etiam apertis persecutionibus. Summa theologica, ll-ll, q. 10, a. 8).
The fight against Jews must, like every war, meet the requirements of rightness. They are, according to Saint. Thomas, the following:
The just cause of the struggle must take place, namely, "that those who are fought should deserve it because of (letting go of) the eagle's life" ("ut scilicet illi, qui impugnantur, propter aliquam culpam impugnation mereantur”. - Summa theologica, ll-ll, q. 40, a. 1). A closer description of this guilt is indicated by Saint. Thomas at Saint Augustine, who says that wars are right, "that are doing wrong (wrong), when (namely) you must humble the nation ... who neglects or atone for what his (members) unlawfully did, or return what he has appropriated himself with harm (for others)"(" justa bella solent definiri, quae ulciscuntur injurias, si gens ... plectenda est, quae vel vindicare neglexerit quod a suis improbe factum est, aka reddere quod per injuriam ablatum estSumma theologica, ll-ll, q. 40, a. 1) (4).
As you know, the Jewish people are not at all willing to make up for other nations for the corruption that they have been harming them for centuries, nor to return to them what they have appropriated in Christian countries through exploitation, deception and usury. Christians therefore have a just cause for fighting against Jewry, the more that this struggle is aimed at the benefit of the general public (5).
The participation of the authorities is also necessary in this struggle. "The custody of the good of the Republic was confided to the rulers, so it is up to them to protect the public good of the country ... or their province" (- Summa theologica, ll-ll, q. 40, a. 1). St. Thomas Aquinas emphasizes that those who stand at the helm of the state, "have the right to defend it against the troublemakers, using the sword to punish the evil-doers" ("licite defendunt eam materiali gladio contra perturbatores, dum malfactores puniunt".) - Summa theologica, ll-ll, q. 40, a. 1). In this case, the "sword" is all material sanctions against troublemakers who spread corruption in Christian society; After all, in the Psalm of the LXXXI, 4, God of the rulers admonishes: "Deliver the needy from the power of the sinner",
and this should be borne in mind by the Christian authorities, whose task is to lead the subjects through the path of virtue.
Finally, it is necessary for the fighters to intend the right intention, that is, "aiming for or promoting good, or combating evil" ("intentio bellantium recta, qua scilicet intenditur, vel ut bonum promoveatur, vel ut malum vitetur". - Summa theologica, ll-ll, q. 40, a. 1). "A just fight," stresses St. Augustine, Thomas Aquinas, "should be caused by the unwillingness and profit of
cruelty, but the desire for peace (for this) to restrain the bad guys, and raise the good (spiritually)"(” non cupiditate, aut crudelitate, sed pacis studio ... ut mala coerceantur, et boni subleventurIbidem).
Q rzypisy:
- AHcja Burgundzka, wife of Henry III, ruler of the Duchy of Brabant (f 1273).
- ”... statuimus ut tales (Judaei) utriusque sexus, in omni Christianorum provincia, et omni tempore, qualitate habitus publice ab aliis populis distinguantur, cum etiam per Mosen hoc ipsum tegatur eis injunctum. Cf. Levit. XiX". - Mansi, op. cit.
- The Nicene Council of 325 already wams against relations with Jews (can 52).
- Augustinus, lib. 6 QQ (super Jos. Q. 16).
- "pugna, quae estiicita, fit pro communi utilitate". - Summa theologica, ii-ii, q. 42, a. 2, ad 1.
"Jews should not be allowed to keep what they have extorted by usury from others"
The struggle against Jewry has long been first and foremost in the economic field, since the greatest weapon of the Jews is money, and that they threaten the Christian peoples mainly by the economic advantage they have illegally destined for themselves, to the great detriment of these nations. St. Thomas Aquinas and this economic problem leads to a row of moral issues: he emphasizes the unfair origin of Jewish property, saying in a letter to the Duchess of Brabant that Jews living in its lands "do not seem to possess anything more than what they have taken unfairly of usury."(" Judaei terrae vestrae nihil videntur habere nisi quae acquisierunt per usurariam pravitatem De Regimine Judaeorum). Hence the conclusion that this property is illegally held by them, that they should return it to those from whom they have extorted it: "Jews must not be allowed to keep what they have extorted from usury by means of usury..." - proves Saint. Thomas - "if, therefore, people who have used up usury are known, it should be returned to those people, otherwise it must be turned over for good purposes ... or for the general benefit of the country,if there is a need to do so, or when it is required for the benefit of the general public"(" cum ea, quae Judaei per usuras ab aliis extorserunt, non possint licite retinere ... unde si invenientur certae personae a quibus extorserunt usuras, debit eis restitui; alioquin debet in pios usus ... vel etiam in communem utilitatem terrae, si necessitas immineat, vel exposcat communis utilitas, erogari De Regimine Judaeorum).
In this case, St. Thomas on the verdict of the Fourth Lateran Council, which he says (LXVII): "We decide if
for whatever reason, the Jews will be heavy and exorbitant to the Christians, and they would swindle them that they should be deprived of (commercial) relations with Christians until they are sufficiently due to the excessive burden of Christians. Christians, if necessary, should ... force church penalties to cease their relations with the Jews "(1), while Pope Innocent III, by the Post innumerabili decree, orders the secular authorities to force the Jews to return the usury taken, forbidding the curse of Christians to trade and inflict with the Jews until you pay back this usury (2).
Not only when necessary, but even for the sake of the public, says Thomas Aquinas, have native Christians full right to be hosts in their own country and dispose of their property in their own right, even if it has been taken away by aliens from us. From this assumption, going out, thinks St. Thomas, that in cases of financial fines for offenses against the law should authorities in Christian society "the greater fine to punish the Jew, or any other moneylender ... the money received him less belong to him" ("maiori poena puniendus [est] Judaeus, vel quicumque alius usurarius ... quanto pecunia quae aufertur ei, minus ad eum noscitur pertinereDe Regimine Judaeorum). For it is a small punishment to be deprived of its own property. St. Thomas emphasizes that money received from usurers due to fines, if they only come from usury, it is forbidden to turn anything else, as for the mentioned public utility purposes (Ibidem).
Authorities in Christian societies - according to Saint. Thomas Aquinas - "they themselves are to blame for the damage caused (from the economic advantage of the Jews), because they caused their own negligence, rather they should force Jews to live from their own work ... rather than let them enrich usury by living idly." ("Principes terrarum ... hoc damnum sibi imputent, utpote ex negligentia eorum proveniens.) Melius enim esset ut Judaeos laborare compellerent ad proprium victum lucrandum ... quam quod otiosi viventes, solis usuris ditentur" - De Regimine Judaeorum).
Who would be surprised or outraged by the "illiberal" view of the Catholic Church and its Universal Doctor on the Jewish question, it gives
contemporary answer "Judische Rundschau" in the following words:
"The end of the liberal state will have to end the liberal Jewish problem ... The liberal chances are lost." The only political form of life that sought to support Jewish assimilation had collapsed ... "(3).
The principles of liberalism have fallen, but there are always current guidelines of Christianity. In the name of justice, he asks Thomas Aquinas of the Jews for the return of Christian property; however, he does not forget about Christian love of his neighbor and demands that Christians behave with moderation and "leave to Jews... means necessary for life" ("hoc tamen servato moderamine, ut necessaria vitae subsidia eis nullatenus subtrahantur" - De Regimine Judaeorum). Just as by making love for their own nation, guilty Christians fight for respect for God's laws in him, so in the name of the same Christian love are obliged to deal with enemies humanly.
footnotes:
- "... statuimus, utside cetero quocumque praetextu Judaei a Christianis graves et immoderatas usuras extorserint, Christianorum eis participant subtrahatur, donec de immoderato gravamine satisfecerint competenter. Christiani quoque, si opus fuerit, per censuram ecclesiasticam... compellantur ab eorum commerciis abstinere ". - Mansi, op. cit.
- "Judaeos ad remittendas Christianis usuras per principes et saecularem compella praecipimus potestatem, et donec eis remiserint, ab universis Christi fidelibus tam in mercimoniis quam in aliis per excommunicationis sententiam eis jubemus communionem omnimodam denegari". - Collectio Rainerii, tit. 26. Migne, Innocentia, third opera, Tomus Hi.
- Joachim Prinz: Die Judenfrage vonheute. ’Judische Rundschau", Berlin, Oktober 1933. Cf. Ks. Dr. Trzeciak: Messianism and the Jewish question, p. 280.
"Be calm in battle, so that those whom you fight can give you the benefits of peace"
These demands of equity, set by Saint. The Christian wars, by the Christian wars, clearly define the guidelines and methods of their struggle against the Jews: they are supposed to fight for justice, but they are not allowed to profit, or cruelty and hatred of the enemy. The Thomistic concept of struggle does not recognize in it the excesses that would offend the dignity and principles of the Christian, but it requires a calm attitude of a soldier who consciously fights for personal gain, but for the good of his people and for God's laws. "Be calm in peace," replies Thomas Aquinas with the advice of Saint Augustine - that you, those whom you fight, can give the benefits of peace"(" esto bellando pacificus, utos, quos expugnas, ad pacis utilitatem perducas ".) - Summa theologica, II- II, q. 40, a. 1,ad 3) (1).
The struggle against Jewry is above all a struggle for principles, for the very understanding of the purposefulness of life; it requires not only peace and self-control, but especially a clear awareness of the principles and guidelines of Christianity. Thus, the method of this fight will be the terrorism and persecution of the Jews, which he writes about in his letters, not proclaimed by Marcin Luther:
"Let them put a fire under their synagogues and schools, and let him who is willing, let him pitch to them ... be themselves, like gypsies, to put them under the roof, or in a pigsty, that they may know that they are not masters of our country ..." (2 )
but constant and conscious opposition to their aspirations for Christianity; and this everywhere, both in private and public life, both in the economic field and especially in the intellectual field. Jewish people's tendencies should be confronted not only by individuals, but by certain units of individuals, but by the entire Christian society, along with the power at its head. In the face of subversive factors, society must get to fight not in the guerrilla, but in a homogeneous and cohesive front; against this attitude of Christians, as experience teaches, all Jewish methods fail.
Ultimately, the nation defends itself from the Jews, which deprives them of all means of penetrating their bodies. Keeping the Jews from exercising power over Christians, taking any positions, separating them from the people they have come under to trick them into spreading corruption - these are the basic guidelines for the Christian struggle for justice and for respecting God's laws.
One should also remember Christians: the rites of the Jewish religion - as St. Thomas, though distorted, testify to the truth of the Christian faith, which was a harbinger (3), and all attempts by Jewry to deny the mission of Christ only confirm that, for every failure, for which the Jews are destined to create a messianic, temporal kingdom. (4). "Testimonium fidei nostrae habemus ab hostibus give us testimony of our faith." - Summa Theologica, ll-ll, q. 10, a.
- - states Saint. Thomas Aquinas. To blind these enemies, one must have a deep pity and be happy to greet every significant conversion to the true faith. Nevertheless, it is also necessary to calmly oppose the possessiveness and the hypocrisy of the Jews, which are clearly understood and incarnate in the principles of the Gospel, remembering the words of Christ:
"Trust, I have overcome the world" (John XVI, 33).
footnotes:
- Augustinus, ep. 189, at. 205.
- Ks. Dr. Trzeciak: Messianism and the Jewish question, p. 68.
- "in quibus praefigurabatur ventas fidei quam tenemus". - Summa theologica, ii-ii, q. 10, a. 11.
- Dr. Trzeciak: Messianism and the Jewish question, pp. 33-83.
Bibliography
Bible, Old and New Testament.
Kraushar Alexander, Frank and Polish Frankists. Krakow 1895.
Lazare Bernard, LAntisemitisme. Paris 1934.
Maimon Salomon, Autobiography. Warsaw 1913.
Mansi, Amplissima Collectio Conciliorum. Paris-Leipzig 1903.
Mignę, Innocent III Opera omnia, vol. III.
Morawski, KM, the source of Poland's partition. Warsaw 1935.
Thomas Aquinas (Saint), 1. De Regimine Judaeorum. Opuscula omnia collecta a RP Mandonnet, Tl Paris 1927. 2. Summa theologica. Editio altera. Romae 1925.
Trzeciak Stanisław, priest dr, 1. Messianism and the Jewish question. Warsaw 1934.2. The program of world Jewish politics, ed. 2e. Warsaw 1936.
Dr. Anna Danuta Drużbacka, The Moral Face of the Jewish Question in the Light of St. Thomas Aquinas. Publication and printing: Księgarnia i Drukarnia Katolicka SA Katowice. 1937, p. 43. (a) footnotes: (a) Cf. 1) "Catholic Review", a) Saint Thomas Aquinas and his teaching, b) What is it according to Saint Thomas' position in the community, due to opponents of the Christian faith?
- Bishop Józef Sebastian Pelczar, Defense of die Catholic religion. Volume i. What a great treasure is the Catholic religion and why this religion today has so many opponents.
- Father Parteniusz Minges, OFM, on the Jewish religion after the establishment of Christianity (De religione iudaica postchristiana').
- Marian Morawski SI, Assemity. The Jewish question regarding Christian ethics.
- Michał Morawski, The position of the Church in the face of Jewish dangers in old Poland.
- Józef Gliwa SI, About the Jewish Question.
- Leon Radziejowski, Judaism towards Christianity.
- "Catholic Weekly". Ks. AK, Der Taimudjude von Prof. Dr. August Rohiing.
- Jakub Wujek SI, Sin of Jews and heretics - opposite to the Holy Spirit,
- Piotr Skarga SI, Żywoty Świętych. Martyrdom of Symon Trent's son, from the martyred Jews.
- Father Florian Jaroszewicz, OFM, Mother of Saints Poland. The martyrdom of some children murdered from the Jews.
- Franciszek Pouget, Catholic studies in a catechistic way. Cain and Abel, the earth state and God's people, Jews and Jesus Christ (institutiones catholicae in modum catecheseos. Cain et Abei, civitas terrena et Civitas Dei, Judaei et Jesus Christus).
- Jan Chryzostom Archbishop of Constantinople, Doctor of the Church, Speech against Jews. First speech. Jewish synagogue - the habitat of demons (Adversus Judaeos orationes. Oratio_prima. Synagogue Judaeorum diversorium daemonum).
- Franciszek Salezy, Bishop and Prince of Geneva, Doctor of the Church, Treatise on God's love. God rejected the Jewish people ( Tractatus Amoris Divini, Deus reprobavit Judaicum populum).
- Father Karol Surowiecki OFM, a) Rhymed rhymes. Syncretism and Jewish exploitation, b) About false Frank-masonic shepherds.
- "Catholic Review", FL Jewish newspaper and the fight against non - denominational anti-Semitism. (Viennese letter).
- "Homiletics", the Christian Service of the Jews. (Circular of the Diocese of Tamow).
- Kazimierz Morawski, Biepe sauton apo ton ioudaion. The birth of anti-Semitism.
- Józef Kaczmarczyk, "His blood on us and on our children ’.
- FJ Holzwarth, Universa/ Demolition of Jerusalem.
- Józef Stagraczyński, The Demolition of Jerusalem.
- Mikołaj Jamin OSB, Thoughts that draw on the bugs of the present, a) The unity of true religion, b) Jesus Christ condemns toierantism. c) There is no salvation outside the Church.
- Jacek Tylka SI, Catholic dogmatics, a) The Treaty on the Church of Christ, b) The indifference, or indifferentism in religious matters.
- Ildefons Nowakowski SI, Fake password, i. Every faith is good.
- Ernest Jouin, Papacy and Freemasonry.
© Ultra montes (www.ultramontes.pl) Cracovia MMXV, Krakow 2015
- Father Stanisław Załęski SI, On Freemasonry on Masonic sources only.
- Bishop Jan Chryzostom Janiszewski, Encyclical of Leo Xii of the Pontiff of Masons.
- "Przegląd Lwowski", "Apostolic gentleness"by Martin Luther.
- Amicus Veritatis, Heaven of the Jews.
- Józef Krukowski, A short account of the conscience of an indifferentist.
(Note: red Ultra montes).
Translate G.P.L
