Judaism and the Vatican: An attempt at spiritual subversion;

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JUDAISM AND THE

VATICAN

VlCOMTE LEON DE PONCINS

V I C O M T E L E O N D E PONCINS is descended from an old and distinguished French family, having a long tradition in the study of spiritual and political subversion. His paternal great grand-father was killed fighting against the 1789 Revolution, and his maternal great grand-father was imprisoned by Napoleon for his support of the monarchy. The author himself, while refraining from all direct contact with political activity, has written nearly twenty books dealing with specific aspects of the problem of subversion in the modern world, and outside France, his works have been published in England, Germany, Italy, Spain, Brazil, Hungary, Bulgaria and Portugal. Before the last war, he founded and directed the famous review Contre-Revolution, which was published from Geneva in Switzerland. During the Second World War he was enlisted in French Military Intelligence in which he served until the Liberation. Later the Liberation Authorities brought an unsuccessful prosecution against him for alleged treason in respect of some of his writings but it was found that he had merely published texts by eminent Jewish scholars, the authenticity of which were incontestable. Of all who have attacked the problem of political and spiritual subversion in the modern world, none has won more universal acclaim by his penetrating logic and strict impartiality than Vicomte de Poncins.

© V I C O M T E L E O N D E P O N C I N S 1967 Reprinted 1985 Reprinted 1999

JUDAISM and the

VATICAN AN

ATTEMPT A T

SPIRITUAL

SUBVERSION

T r a n s l a t e d f r o m the French of VlCOMTE

LÉON D E P O N C I N S by

Timothy

Tindal-Robertson

Christian Book Club of America Post Office Box 900566 Palmdale, California 93590-0566

"It is a vital principle never to deform the truth. T r u t h is always fundamental for all responsible men. It should always prevail." Pope John X X I I I "It is a veritable competition as to who can make the Jews appear most hateful. R i c h l y chequered and pathetic as is the narrator of the fourth Gospel (St. John), the palm goes to M a t t h e w ; his unerring hand unleashed the poisoned arrow that can never be withdrawn." Jules Isaac: Jesus et Israel, p. 483 "Professor Isaac, a distinguished French-Jewish historian . . . devoted the last years of his life to a study of the religious roots of anti-Semitism. H e had audiences w i t h the late Popes Pius X I I and John X X I I I , the latter being of considerable importance and leading to subsequent emendation of certain passages offensive to Jews i n the Roman l i t u r g y . " ]ewish Chronicle 29th October 1965, p. 14 " . . . the permanent and latent source of anti-Semitism is none other than Christian religious teaching of every description, and the traditional, tendentious interpretations of the Scriptures." Jules Isaac: Jesus et Israel, p. 572

CONTENTS PART

THE

" T E A C H I N G

I

OF

C O N T E M P T "

Chapter

page

1

T h e Jewish Q u e s t i o n and the C o u n c i l

9

2

Jules Isaac and the Evangelists

14

3

Jules Isaac and the C h u r c h Fathers

PART

THE

20

II

P R O B L E M OF

T H E

AGES

4

T h e C o m p l e x i t y of the Jewish Problem

45

5

M o s a i c L a w and the T a l m u d

53

6

The Marranos

60

7

Assimilation

64

8

A State w i t h i n a State

73

Anti-Semitism

82

10

W o r l d Revolution

96

11

Eternal

12

'"Portrait of a Jew"

9

Antagonism

111 123

PART

THE

III

C O U N C I L ' S

S O L U T I O N

13

The Vatican Vote

133

14

Tracts against the C o u n c i l

159

15

H o w the Jews changed C a t h o l i c T h i n k i n g

167

Appendix I

A p p e a l to Heads of State

175

A p p e n d i x II Six M i l l i o n Innocent V i c t i m s

178

Bibliography

191

Index

193 5

D E D I C A T E D To

the

Memory

of

the

constructed Christian

Church

Fathers

civilisation.

who

PART I THE

" T E A C H I N G

OF

C O N T E M P T "

" ' T h e Ecumenical Council's Declaration on the C h u r c h and non-Christians lifting the charge of collective guilt from the Jewish people was impudent, cheap politics, and an insult to God,' said D r . Eliezer Berkovitz, Professor of Jewish Philosophy at the Jewish University of America, i n Toronto last week. " H e said that Christianity was spread throughout Europe not by the Gospel but by the sword, and the spirit of ecumenism ana interfaith understanding now put forward was little more than a public relations stunt." Jewish Chronicle, 28th January, 1966, p. 17

"The Gospel version of the Jesus trial, as presented to us by the scribes of the Bishop of Rome as the great judicial event of the first century, is terrifying i n its cunning malevolence." D . G . R u n e s : The Jew and the Cross, 1965, p .26

"The difficult and slow process of building a happier relationship between Christian and Jew can only proceed if stereotypes and prejudices are cast aside and replaced by rational and intelligent reappraisal. It is essential that we understand more about each other. W e must talk, but conversation does not mean conversion." Jewish Chronicle

editorial, 27th January, 1967

I

T H E

J E W I S H T H E

Q U E S T I O N

A N D

C O U N C I L

O N the 19th N o v e m b e r 1964, the bishops a n d cardinals of the C a t h o l i c C h u r c h gathered i n C o u n c i l at R o m e passed b y an overw h e l m i n g m a j o r i t y the Schema d e a l i n g w i t h the attitude of the C h u r c h towards Judaism. Le M o n d e of the 27th N o v e m b e r referred to the violent reactions provoked b y this vote a m o n g the Eastern Rite C a t h o l i c churches a n d a m o n g the A r a b states. T h e article concluded w i t h a post-script f r o m the paper's R o m e correspondent, H . Fesquet, w h o was considered the spokesman for Father C o n g a r , the leader of the C a t h o l i c progressive w i n g . Fesquet began b y r e c a l l i n g that conciliar votes are secret, a n d then w e n t o n to a d d : " N i n e t y - n i n e Fathers voted ' N o ' . O n e thousand six h u n d r e d a n d fifty-one voted ' Y e s ' a n d t w o h u n d r e d a n d f o r t y - t w o voted 'Yes' w i t h reservations. M o r e o v e r , this was o n l y a p r o v i s i o n a l vote, and the final ballot w i l l take place at the end of the f o u r t h session of the C o u n c i l i n 1965. " I n the general assembly the Eastern bishops intervened as a body, s a y i n g that they were opposed in p r i n c i p l e to a declaration on the Jews b y the C o u n c i l . W e can therefore conjecture that the n i n e t y - n i n e Fathers w h o h a d voted i n the negative were i n the m a i n the Eastern ones." T h e f o l l o w i n g is a passage taken f r o m the text of the declaration on t h e Jews voted b y the C o u n c i l Fathers o n the 20th N o v e m b e r

1964:

". . . Since such is the i n h e r i t a n c e accepted b y C h r i s t i a n s f r o m the Jews, this h o l y C o u n c i l resolves expressly to f u r t h e r a n d to recommend reciprocal u n d e r s t a n d i n g a n d appreciation, to be obtained b y theological study a n d fraternal discussion a n d . beyond that, i n a s m u c h as it severely disapproves of a n y w r o n g inflicted u p o n m e n wheresoever, it e q u a l l y deplores a n d condemns hatred a n d maltreatment (vexationem) of Jews. . . .

9

JUDAISM AND T H E VATICAN

10

" E v e r y o n e s h o u l d be c a r e f u l , therefore, not to expose the Jewish people as a rejected n a t i o n , be i t i n catechetical t u i t i o n , i n preachi n g of God's W o r d or i n w o r l d l y conversation, n o r s h o u l d anyt h i n g be said or done w h i c h m a y alienate the m i n d s of m e n f r o m the Jews. E q u a l l y , all s h o u l d be o n their g u a r d not to i m p u t e to the Jews of o u r time that w h i c h was perpetrated i n the Passion of C h r i s t . " (The

Tablet, 26th September 1964, p. 1094--the revised text o n the agenda for the t h i r d session)

A t first sight, this m o t i o n seems to c o n f o r m to the u n c h a n g i n g doctrine of the C h u r c h w h i c h , w h i l e s t r i v i n g to protect the C h r i s t i a n c o m m u n i t y against Jewish influences, has a l w a y s condemned persecution, a fact w h i c h has indeed been c a n d i d l y acknowledged b y a Jewish w r i t e r , M a x I. D i m o n t : "Popes and princes of the M i d d l e A g e s c o u l d have w i p e d out the Jews completely h a d t h e y w a n t e d to, b u t they d i d n o t w a n t to. . . . W h e n , because of social, economic, or even religious pressures, the presence of the Jews became u n w a n t e d , t h e y w e r e banished, not k i l l e d . T h e C h u r c h endowed a l l h u m a n beings w i t h a s o u l , and it took a man's l i f e o n l y to save his s o u l . It was o n l y w h e n r e l i g i o n lost its deterrent h o l d o n m a n that W e s t e r n society c o u l d entertain the idea of c o o l l y m u r d e r i n g m i l l i o n s because it felt there was n o r o o m for t h e m . " ( M . I. D i m o n t : Jews, God and History,

p. 286)

I n fact, however, the m o t i o n voted o n i n R o m e implies that the m a j o r i t y of the C o u n c i l Fathers are u n d e r a serious misapprehension as to w h a t constitutes the v e r y essence of Judaism. It w o u l d seem that they h a v e o n l y applied themselves to the h u m a n i t a r i a n aspect of the problem s k i l f u l l y submitted b y the spokesmen of W o r l d J e w r y and b y a Press largely favourable to Jewish interests. T h e t r u t h , it is suggested, is that a n u m b e r of Jewish organisations a n d personalities are b e h i n d the reforms w h i c h were proposed at the C o u n c i l w i t h a v i e w to m o d i f y i n g the C h u r c h ' s attitude a n d timeh o n o u r e d teaching about J u d a i s m : Jules Isaac, Label K a t z , President of the B ' n a i B ' r i t h , N a h u m G o l d m a n , President of the W o r l d Jewish Congress, etc. These reforms are v e r y i m p o r t a n t because t h e y suggest that f o r t w o thousand years the C h u r c h h a d been m i s t a k e n and that she must m a k e amends and completely reconsider her attitude to the Jews. A m o n g the C a t h o l i c l a i t y , a s i m i l a r c a m p a i g n is being carried on by progressive prelates w h o , t a k i n g their stand o n the h i s t o r i c a l fact

THE JEWISH QUESTION AND T H E

COUNCIL

11

that C h r i s t i a n i t y is i n direct l i n e of descent f r o m Judaism, c l a i m a toleration for Jews, w h i c h the latter as we shall see, are far f r o m professing w i t h regard to C h r i s t i a n s . I n actual fact, for b o t h parties, it is a w e a p o n designed to o v e r t h r o w t r a d i t i o n a l C a t h o l i c i s m , w h i c h t h e y consider the chief e n e m y . O f the J e w i s h personalities m e n t i o n e d above, there was one w h o p l a y e d a v i t a l r o l e : the w r i t e r , Jules Isaac, of A i x - e n - P r o v e n c e , w h o died r e c e n t l y . H e was at one time Inspector-General of P u b l i c Educat i o n i n France a n d the a u t h o r of academic books o n h i s t o r y . Isaac t u r n e d the C o u n c i l to advantage, h a v i n g f o u n d there considerable support a m o n g progressive bishops. I n fact h e became the p r i n c i p a l theorist a n d p r o m o t e r of the c a m p a i g n b e i n g waged against the t r a d i t i o n a l t e a c h i n g of the C h u r c h . T h i s is the gist of his thesis: W e m u s t have done w i t h a n t i - S e m i t i s m , the logical outcome of w h i c h was the l i q u i d a t i o n of E u r o p e a n Jews at A u s c h w i t z and other death camps d u r i n g the Second W o r l d W a r . A c c o r d i n g to h i m , the most dangerous f o r m of anti-Semitism is C h r i s t i a n a n t i - S e m i t i s m , w h i c h is f u n d a m e n t a l l y theological. Indeed, the C h r i s t i a n attitude to Judaism has a l w a y s been based o n the account of the Passion as described b y the f o u r Evangelists and as c o m m e n t e d o n b y the Fathers of the C h u r c h s u c h as St. John C h r y s o s t o m , St. A m b r o s e , St. A u g u s t i n e , Pope G r e g o r y the Great, St. A g o b a r d , P r i m a t e of the G a u l s , a n d m a n y others. T h u s it is this theological f o u n d a t i o n that Jules Isaac sought to u n d e r m i n e i n d i s p u t i n g the h i s t o r i c a l v a l u e of the Gospel accounts a n d i n d i s c r e d i t i n g the arguments advanced b y the Fathers of the C h u r c h to protect C h r i s t i a n s f r o m being i n f l u e n c e d b y the Jews w h o were charged w i t h everlasting p l o t t i n g against the C h r i s t i a n order. N o w let us consider i n detail w h a t steps Jules Isaac took, both i n the V a t i c a n a n d i n the heart of the C o u n c i l , to get his views accepted. A f t e r the disappearance of his w i f e a n d daughter, w h o died d u r i n g d e p o r t a t i o n , he dedicated the last t w e n t y years of h i s life to a critical s t u d y of relations between Judaism a n d C h r i s t i a n i t y , a n d to this end he w r o t e t w o i m p o r t a n t books, Jesus et Israel, first published i n 1946 a n d republished i n 1959, a n d Genèse de l ' A n t i s é m i t i s m e , first p u b l i s h e d i n 1948 a n d republished i n 1956. I n these books Jules Isaac fiercely censures C h r i s t i a n teaching, w h i c h h e says has been the source of modern a n t i - S e m i t i s m , and preaches, t h o u g h it w o u l d be more correct to say he demands, the " p u r i f i c a t i o n " a n d " a m e n d m e n t " of doctrines t w o thousand years o l d . F u r t h e r on we shall briefly e x a m i n e these t w o books; for the

JUDAISM AND T H E VATICAN

12

m o m e n t let us c o n t i n u e o u r r e v i e w of the part p l a y e d b y Jules Isaac i n b r i n g i n g the Jewish question to the a t t e n t i o n of the Council. A s early as the end of the w a r he began o r g a n i s i n g b o t h n a t i o n a l a n d i n t e r n a t i o n a l gatherings attended b y s y m p a t h e t i c C a t h o l i c s w h o were f a v o u r a b l y disposed towards his a r g u m e n t s . I n 1947, f o l l o w i n g Judaeo-Catholic dialogues of this k i n d , w h i c h were attended, a m o n g the Jews, b y E d m o n d Fleg a n d S a m y Lattés, a n d a m o n g the C a t h o l i c s , b y H e n r i M a r r o u , Father Daniélou, a n d the A b b é V i e i l l a r d of the Episcopal Secretariat, he drew u p a n 18 p o i n t m e m o r a n d u m on " T h e rectification of C h r i s t i a n teaching concerning Israel". 1

T h e same year h e was i n v i t e d to the i n t e r n a t i o n a l conference i n Seelisberg i n S w i t z e r l a n d attended b y seventy members f r o m nineteen countries, a m o n g w h o m were Father C a l l i x t e L o p i n o t , Father D e m a n n , Pastor Freudenberg a n d the G r a n d R a b b i K a p l a n . I n general session the conference adopted the " T e n Points of Seelisb e r g " , w h i c h suggested to the C h r i s t i a n C h u r c h e s measures to be adopted to p u r i f y religious teaching c o n c e r n i n g the Jews. T h e n Jules Isaac established the first Judaeo-Christian f r i e n d s h i p society w i t h the help of the G r a n d R a b b i of France and his assistant, Jacob K a p l a n , a n d the Jews E d m o n d Fleg a n d Leon A l g a z i , C a t h o l i c friends such as H e n r i M a r r o u , Jacques M a d a u l e , Jacques N a n t e t , a n d Protestant friends s u c h as Professor L o v s k y a n d Jacques M a r t i n . T h e society's regulations debarred members f r o m t r y i n g to convert one another, a n d its establishment was soon f o l l o w e d b y others i n A i x , M a r s e i l l e s , Nîmes, M o n t p e l l i e r , L y o n s a n d lastly i n L i l l e , w h e r e Jules Isaac secured the h e l p of a n u n of D o m Bosco's order a n d the support of C a r d i n a l Liénart. Later o n he f o u n d e d another i n N o r t h A f r i c a . I n 1949 h e made contacts w i t h the clergy i n R o m e , a n d t h r o u g h t h e m he was able to o b t a i n a p r i v a t e audience w i t h Pius X I I , to w h o m he pleaded o n behalf of Judaism, a s k i n g h i m to have the " T e n P o i n t s of Seelisberg" e x a m i n e d . I n 1959 he h e l d a conference at the Sorbonne o n the need for r e v i s i n g C h r i s t i a n t e a c h i n g o n the Jews a n d he closed w i t h a n appeal to Pope John's sense of justice a n d love of t r u t h . S h o r t l y afterwards he met several prelates of the R o m a n C u r i a , i n p a r t i c u l a r C a r d i n a l s Tisserand, Jullie, O t t a v i a n i , a n d C a r d i n a l Bea; a n d o n the 13 t h June 1960 he was granted a n audience b y the Pope, w h o m he asked to c o n d e m n the " t e a c h i n g of c o n t e m p t " , suggesting A l l the following information is taken from statements made by Jules Isaac himself. 1

THE JEWISH QUESTION AND T H E

COUNCIL

13

that a sub-commission s h o u l d be set u p specifically to s t u d y the problem. Some time afterwards Jules Isaac " l e a r n e d w i t h j o y that his suggestions h a d been considered b y the Pope a n d h a n d e d o n to C a r d i n a l Bea for e x a m i n a t i o n " . T h e latter set u p a special w o r k i n g p a r t y to study relations between the C h u r c h a n d Israel, w h i c h finally resulted i n the C o u n c i l vote o n the 20th N o v e m b e r 1964.

2

JULES T H E

I S A A C

A N D

E V A N G E L I S T S

L E T US n o w examine the objections to the Gospel writers raised by Jules Isaac, i n p a r t i c u l a r w i t h reference to their account of the Passion, a n d his objection to the C h u r c h Fathers w h o m he holds responsible for w h a t he calls the " t e a c h i n g of c o n t e m p t " w i t h w h i c h a p p a r e n t l y the w h o l e C h r i s t i a n m e n t a l i t y has been completely i m pregnated. Jules Isaac f r i g i d l y denies that the account g i v e n by the E v a n gelists has a n y h i s t o r i c a l v a l u e : " T h e h i s t o r i a n has the r i g h t a n d the d u t y , an absolute d u t y , to regard the Gospel accounts as witnesses for the prosecution (against the Jews), w i t h the a g g r a v a t i n g d r a w b a c k that they are the sole witnesses and that a l l f o u r of them w r i t e f r o m the same a n g l e : we have no Jewish or pagan evidence for comparison or w i t h w h i c h to w e i g h one against the other. N o w this bias of the Gospel writers is n o w h e r e more evident or more m a r k e d , this absence of n o n - C h r i s t i a n d o c u m e n t a t i o n is n o w h e r e more deplorable, than i n the story of the Passion. . . . B u t it is q u i t e s t r i k i n g h o w a l l f o u r writers are preoccupied w i t h reducing R o m a n resp o n s i b i l i t y to the m i n i m u m i n order correspondingly to increase that of the Jews. M o r e o v e r , they are not e q u a l l y b i a s e d : i n this respect M a t t h e w is far and a w a y the worst, not o n l y worse than M a r k or L u k e but perhaps even worse than J o h n . Is this so surp r i s i n g ? T h e r e are no more bitter opponents t h a n brothers i n e n m i t y : n o w M a t t h e w was a Jew, f u n d a m e n t a l l y a Jew, the most Jewish of the Evangelists, and according to a n apparently w e l l founded t r a d i t i o n he w r o t e ' i n Palestine and for the Palestinians' to prove f r o m the O l d Testament that Jesus was indeed the M e s s i a h prophesied b y the Scriptures. . . . B u t does the cause of h i s t o r i c a l t r u t h derive a n y v a l u e f r o m this? W e are at l i b e r t y to doubt it. It is not at a l l s u r p r i s i n g that of the three S y n o p t i c writers M a t t h e w is the most biased, his account of the Passion

JULES ISAAC AND THE EVANGELISTS

15

being the most tendentious, w h i l e the most i m p a r t i a l i n t h e c i r c u m s t a n c e s - - o r the least b i a s e d - - i s L u k e , the o n l y non-Jewish Gospel w r i t e r , the o n l y one of G e n t i l e o r i g i n . (Jules Isaac: Jésus et Israel, p p . 428-9) " B u t let us n o t forget . . . that t h e y are a l l i n agreement i n asserting that there, i n Pilate's presence, at a u n i q u e m o m e n t i n time, at a n h o u r w h i c h struck once f o r a l l m a n k i n d a n d w h i c h means more to h u m a n i t y t h a n a n y other m o m e n t i n the w h o l e w o r l d , the w h o l e Jewish people expressly a n d e x p l i c i t l y took o n itself the responsibility of the i n n o c e n t B l o o d , the t o t a l respons i b i l i t y , t h e n a t i o n a l responsibility. It remains to be s h o w n to w h a t degree the texts a n d the reality of w h i c h they give a n indication w a r r a n t the a p p a l l i n g g r a v i t y of s u c h a n assertion. (Jules Isaac, i b i d . , p . 478) " T h e C h r i s t i a n charge b r o u g h t against Israel, that of deicide, a n accusation of m u r d e r w h i c h is i n itself m u r d e r o u s , is the most serious, t h e most i n j u r i o u s possible; i t is also t h e most i n i q u i t o u s . "Jesus h a d been condemned to t h e a g o n y of the C r o s s , a R o m a n p u n i s h m e n t , b y P o n t i u s Pilate, the R o m a n P r o c u r a t o r . " B u t t h e f o u r evangelists, f o r once i n agreement, state that Jesus was g i v e n u p to the R o m a n s b y t h e Jews, a n d that, o w i n g to irresistible pressure b y the Jews, Pilate, a l t h o u g h h e w i s h e d to declare Jesus i n n o c e n t , nevertheless h a d h i m p u t to death. Therefore, i t is u p o n the Jews, n o t u p o n the R o m a n s w h o were mere i n s t r u m e n t s , t h a t responsibility f o r the C r i m e devolves, a n d it weighs t h e m d o w n w i t h s u p e r n a t u r a l force a n d crushes t h e m . (Jules Isaac, i b i d . , p . 567) " A t first sight w e are impressed b y the u n a n i m i t y - - a t least o n the s u r f a c e - - o f the f o u r evangelists o n the p o i n t at issue, n a m e l y Jewish r e s p o n s i b i l i t y . " T h a t t h e R o m a n p r o n o u n c e d t h e death sentence u n d e r pressure f r o m t h e Jews a l l f o u r Gospel writers to be sure earnestly bear witness w i t h one voice. B u t as their testimony is a n i n d i c t m e n t w h i c h is prejudiced a n d impassioned, c i r c u m s t a n t i a l a n d belated, f r a n k l y speaking, w e find i t impossible to accept i t w i t h o u t reservation.

(Jules Isaac, i b i d . , p . 478)

" M a t t h e w is the o n l y o n e w h o recognised ( x x v i i . 24-25) that the Procurator Pilate ceremoniously washed h i s hands according to Jewish c u s t o m to r i d himself of t h e g u i l t of innocent blood

16

JUDAISM

AND THE VATICAN

w h i c h he was compelled to shed. H e is the o n l y one to observe that ' a l l the people' cried out, ' H i s blood be u p o n us a n d u p o n o u r c h i l d r e n ' . M a r k , L u k e and John k n o w n o t h i n g a n d say n o t h i n g , either about the famous a b l u t i o n or about the t e r r i f y i n g exclamation. (Jules Isaac, i b i d . , p. 481) " T h e suggestive gradation observed i n the first phase of the trial is repeated again here, a n d i t is h i g h l y perceptible f r o m M a r k to M a t t h e w , according to w h o m ( x x v i i . 24-25), Pilate deliberately absolves himself f r o m responsibility ( t h r o u g h w a s h i n g his hands), w h i c h 'the Jewish people', by contrast, takes almost j o y f u l l y on itself. In Luke's account Pilate three times declares Jesus innocent and o b v i o u s l y wishes to set h i m free ( x x i i . 14, 15, 16, 20, 22). John goes even f u r t h e r : he does not hesitate to p r o l o n g the e x t r a o r d i n a r y comings a n d goings of the Procurator i n a n d out of the p r a e t o r i u m ; after the interlude of the scourging comes the pitiable e x h i b i t i o n : 'Behold the m a n ! ' ; then more conversation between Pilate a n d 'the Jews': the agitation of Pilate w h e n he learns that Jesus has claimed to be the 'Son of G o d ' ; then Pilate a n d Jesus exchange words; a f u r t h e r effort b y Pilate to release Jesus; then b l a c k m a i l by the Jews 'if y o u set h i m free, y o u are no friend of Caesar's' (John x i x . 1 2), to w h i c h the v a c i l l a t i n g Procurator at length gives w a y : 'then he delivered h i m u p to t h e m to be c r u c i f i e d ' . (John xix 16) " A veritable c o m p e t i t i o n as to w h o can makes the Jews more hateful. " W h a t could not be said, w h a t has not been said on the grounds of h i s t o r i c a l p r o b a b i l i t y . But it is dangerous g r o u n d , as I w e l l k n o w : t r u t h 'can sometimes appear improbable'. It makes me all the more i n c l i n e d to remark that, conspicuously i n M a t t h e w and John, the figure of Pontius Pilate exceeds the bounds of improbability. . . "It is hard to believe that the a l l - p o w e r f u l Procurator i n bewilderment had to consult the Jews, his subjects, and the h i g h priests. his instruments, as to w h a t he should do w i t h the prisoner, Jesus. ( M a r k x v . 12; M a t t h e w x x v i i . "It is h a r d to believe that the butcher suddenly overcome by scruples about a messianic a g i t a t i o n , stooped to solicit the ' W h a t evil has he d o n e ? ' (Mark xv.

22)

of Jews and Samaritans, G a l i l e a n Jew accused of p i t y of the Jews for h i m : 14; M a t t h e w x x v i i .

23)

JULES ISAAC AND T H E

EVANGELISTS

17

" I t is hard to believe that a R o m a n official h a d to have recourse to the Jewish s y m b o l i c r i t u a l of w a s h i n g hands to rid himself of his r e s p o n s i b i l i t y - - i n the eyes of the G o d of Israel no doubt. ( M a t t h e w x x v i i . 24) " I t is h a r d to believe that the c u n n i n g p o l i t i c i a n i n h i m took it i n t o his head that day to take the side of the luckless prophet against the n a t i v e o l i g a r c h y u p o n w h o m it was c u s t o m a r y for the R o m a n rulers to rely and u p o n w h o m he h i m s e l f depended, for Pilate held Judea t h r o u g h H a n a n and C a i a p h a s . "It is h a r d to believe that the representative of Rome, whose supreme d u t y and care was to ensure respect for R o m a n grandeur, w e n t to and fro i n h o n o u r of a few devout Jews f r o m the judge's seat t o the street outside w h e r e they were gathered. " I t is h a r d to believe that a strong r u l e r , t h o u g h ready to shed blood to prevent a n y rising or threat of a rising, nevertheless to please the Jewish c r o w d agreed to release a ' w e l l - k n o w n ' rioter imprisoned on a charge of sedition and m u r d e r (and w h y did the c r u c i f i x i o n of Jesus have to f o l l o w the release of Barabbas?). " I t is h a r d to believe that the judge, the law-maker of the province, t h o u g h a p p a r e n t l y o b l i v i o u s of the fact, said to the h i g h priests his i n t e r l o c u t o r s : T a k e h i m yourselves and c r u c i f y h i m . ' (John x i x . 6) " I t is hard to believe that a pagan sceptic was impressed by the charge cast against Jesus by the J e w s - - a c c o r d i n g to John x i x . 7-8 --that 'he h a d made himself out to be the S o n of G o d ' (in the C h r i s t i a n sense, being q u i t e incomprehensible at first sight either to a pagan or to a Jew). "It is h a r d to believe that a R o m a n l a w y e r , so precise i n m i n d , c o u l d have apparently w a i v e d a l l T r a d i t i o n a l methods of procedure d u r i n g the t r i a l of Jesus. " B u t it is even more unbelievable, a thousand times more so, that a Jewish c r o w d , 'the w h o l e people' of the Jews, patriotic and devout, suddenly became enraged against Jesus to the p o i n t of besieging Pilate, a detested R o m a n , and d e m a n d i n g that the prophet w h o h a d been so eagerly sought after the day before, a m a n of the people, one of their o w n people, s h o u l d be crucified i n the R o m a n w a y by R o m a n soldiers. . . . (Jules Isaac, i b i d . , pp. 483-4) " A n d w h a t of the historic scene w h i c h emphasised the contrast between the a c t i o n of Pilate w a s h i n g his hands and the c r y of 'the w h o l e people' of the J e w s : ' H i s blood be upon us and upon o u r c h i l d r e n ' ?

18

JUDAISM

AND T H E VATICAN

' ' W e have already referred to i t , but n o t n e a r l y enough w h e n one considers a i l the evils to w h i c h it has g i v e n rise. (Jules Isaac, i b i d . , p. 489) " I s t i l l m a i n t a i n that Pilate's gesture was 'completely at variance w i t h the procedure of R o m a n trials'; that is sufficient. I have the r i g h t to d r a w t h e c o n c l u s i o n that i n a l l p r o b a b i l i t y the gesture never w a s i n fact made. T h e w h o l e performance is of d o u b t f u l a u t h e n t i c i t y a n d w e find that i t is i n fact pushed to absurd lengths. " T h e r e p l y of the Jews ' H i s blood be u p o n us a n d u p o n o u r c h i l d r e n ' u n d o u b t e d l y becomes less paradoxical w h e n i t is l i n k e d w i t h ancient H e b r a i c traditions a n d expressions. B u t , as w e have said, i t is quite as incredible b y reason of its heinous character a n d of the rage to w h i c h i t claims to give utterance. . . . (Jules Isaac, i b i d . , p p . 491-2) " N e v e r has a narrative appeared so obviously tendentious, or a n x i e t y to 'impress' been so marked, c u l m i n a t i n g in verses 24 and 25, w h i c h compel conviction in all open m i n d s . " N o , Pilate did not wash his hands according to the Jewish custom. " N o , Pilate did not protest his innocence. " N o , the Jewish c r o w d did not cry out: ' H i s blood be upon us and upon our c h i l d r e n . . . .' " B u t w h a t is the good of stressing a l l this a n y more? T h e case is u p f o r h e a r i n g i n t h e eyes of a l l m e n of good f a i t h . A n d I venture to say, i n the eyes of G o d too. (Jules Isaac, i b i d . , p . 493) " T h e r e f o r e the total responsibility of the Jewish people, of the Jewish n a t i o n a n d of Israel f o r c o n d e m n i n g Jesus to death is a matter of legendary belief a n d not based o n solid historical f o u n d a tions.

.

.

.

(Jules Isaac, i b i d . , p p . 514-15)

" T o m a i n t a i n the opposite v i e w p o i n t , one w o u l d have to be i n t r a c t a b l y and f a n a t i c a l l y prejudiced, or have a b l i n d belief i n a tradition w h i c h , as we k n o w , is not ' n o r m a l ' , and thus o u g h t n o t to be l a i d d o w n as a r u l e of t h o u g h t for even the most docile sons of the C h u r c h - - a t r a d i t i o n w h i c h , moreover, is i n f i n i t e l y n o x i o u s a n d murderous, and w h i c h , as I have said a n d s h a l l repeat, leads to A u s c h w i t z - - A u s c h w i t z a n d other places. Some s i x m i l l i o n Jews were liquidated solely because they were Jews a n d this

JULES ISAAC AND T H E

EVANGELISTS

19

brought shame not o n l y u p o n the G e r m a n people but u p o n the w h o l e of C h r i s t i a n i t y , because w i t h o u t centuries of C h r i s t i a n teaching, p r e a c h i n g and v i t u p e r a t i o n , H i t l e r ' s teaching, propaganda and v i t u p e r a t i o n w o u l d have been i m p o s s i b l e . " (Jules Isaac, i b i d . , p.

508)

I n short, i n their account of the Passion, n o w revised and corrected b y Jules Isaac, the writers of the Gospels appear as arrant liars of w h o m M a t t h e w is u n q u e s t i o n a b l y the most venomous. " H e bears the p a l m . H i s u n e r r i n g h a n d unleashed the poisoned a r r o w that can never be w i t h d r a w n . " (Jules Isaac, ibid., p. 483)

3 JULES T H E

I S A A C

C H U R C H

A N D F A T H E R S

A s we have seen, the Evangelists have been disposed of, and Jules Isaac n o w proceeds to attack the C h u r c h Fathers, w h o for 1,500 years have codified C h r i s t i a n doctrine on Judaism. " I t is o n l y too true that there was a strong c u r r e n t of a n t i Semitism i n the pagan w o r l d , l o n g p r i o r to C h r i s t i a n anti-Semitism. "It is o n l y too true that this anti-Semitism sometimes produced bloody conflicts and pogroms. "It is o n l y too true that its p r i n c i p a l cause was the exclusiveness and separatism of Israel, w h i c h was essentially religious, dictated b y Y a h v e and the Scriptures, and w i t h o u t w h i c h C h r i s t i a n i t y e v i d e n t l y could not have been conceived, since it is due to this Jewish separatism that f a i t h in Y a h v e and the k n o w l e d g e and c u l t of the one G o d was preserved intact f r o m a l l defilement and transmitted f r o m generation to generation u n t i l the c o m i n g of the C h r i s t . " B u t w h a t do these facts j u s t i f y ? "Just because there was a pagan a n t i - S e m i t i s m , w h i c h indeed took its o r i g i n f r o m the d i v i n e c o m m a n d m e n t , w h a t g r o u n d is this for C h r i s t i a n i t y i n c o p y i n g it ( h a v i n g f a l l e n v i c t i m to it itself for a time), and f u r t h e r , for h a v i n g developed it to a paro x y s m of v i r u l e n c e , evil-mindedness, and slanderous and murderous hatred? (Jules Isaac: JÉSUS ET ISRAEL, P.353) " T h u s there began to develop i n the C h r i s t i a n conscience (if I m a y venture to say so), the theme of the C r i m e , of the U n worthiness, of the C u r s e , of the Chastisement of Israel, a chastisement w h i c h was, like the C r i m e itself, collective, w i t h o u t appeal, e m b o d y i n g for ever 'carnal Israel', Israel f a l l e n , outcast, Israel-Judas, Israel-Cain. T h i s theme is closely i n t e r w o v e n but not to be confused w i t h another, w h i c h became a d o c t r i n a l thesis, that of the W i t n e s s - P e o p l e - - c h o s e n by G o d , the Jew Saint P a u l

20

JULES ISAAC AND T H E C H U R C H

FATHERS

21

h a d said, for the fullness of final conversion, u n h a p p y witness 'to its o w n i n i q u i t i e s a n d to o u r t r u t h ' , said St. A u g u s t i n e 350 years later, bearing f r o m G o d , as d i d C a i n , a s i g n w h i c h is at once its protection a n d draws o n it the execration of the C h r i s t i a n world."

(Jules Isaac, i b i d . , p .

359)

" N o w e a p o n has proved more successful against Judaism a n d her f a i t h f u l t h a n the teaching of c o n t e m p t , forged p r i n c i p a l l y b y the C h u r c h Fathers i n the f o u r t h c e n t u r y , a n d w i t h i n i t , no thesis has been more h a r m f u l t h a n that of the 'deicide people'. C h r i s t i a n m e n t a l i t y has become impregnated w i t h these ideas to the v e r y roots of its subconscience. F a i l u r e to recognise this fact is to ignore or disguise the major source of C h r i s t i a n anti-Semitism, a n d the s p r i n g w h i c h has n o u r i s h e d p o p u l a r o p i n i o n . B u t the latter d i d not produce it, for the teaching of contempt is a theological c r e a t i o n . " (Jules Isaac: Genèse de l ' A n t i s é m i t i s m e , p .

327)

" ' D e i c i d e . ' W h e n d i d the defamatory epithet appear, later to be t u r n e d , o h h a p p y discovery, to murderous use, to become an i n delible b r a n d , goading to f u r y and crime (homicide, genocide)? It is impossible to n a m e a n exact date. B u t one can discern among the confused flood of Judaeo-Christian polemics the m a i n current f r o m w h i c h it stemmed. (Jules Isaac: Jésus et Israel, p .

360)

" I n the f o u r t h c e n t u r y a step f o r w a r d was taken. T h e destinies of the C h u r c h a n d the E m p i r e h a v i n g u n i t e d , a l l c a u t i o n was put aside, a n d the tone of anti-Jewish controversy c o u l d be increased, as indeed i t was. It became o p e n l y abusive. . . . " T h e C h r i s t i a n anti-Semitism w h i c h then began to develop was essentially theological, but it c o u l d also be called 'ecclesiastical' or 'clerical'. Its f o u n d a t i o n was the accusation of deicide. (Jules Isaac, i b i d . , p.

361)

" M u r d e r e r of Jesus, the C h r i s t - M e s s i a h , murderer of the M a n God, d e i c i d e ! -" S u c h is the accusation cast against the w h o l e Jewish people . . . a c a p i t a l accusation l i n k e d to the theme of capital chastisement . . . i n s u c h a w a y that by a n i n g e n i o u s a l t e r n a t i n g mechanism of d o c t r i n a l sentences and p o p u l a r outbursts there is ascribed to G o d w h a t , seen f r o m the e a r t h l y sphere, is assuredly the w o r k

22

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VATICAN

of i n c u r a b l e h u m a n vileness, this perversity, v a r i o u s l y a n d cleverly exploited f r o m c e n t u r y to c e n t u r y , f r o m generation to generation, to c u l m i n a t e i n A u s c h w i t z , and the gas chambers a n d crematorium ovens of N a z i G e r m a n y . " (Jules Isaac, i b i d . , p p . 351-2) " O n e m u s t recognise the sad fact that n e a r l y a l l the C h u r c h Fathers have c o n t r i b u t e d their stone i n this w o r k of m o r a l lapidation (not w i t h o u t m a t e r i a l repercussions): St. H i l a r y of Poitiers, St. Jerome, St. E p h r e m , St. G r e g o r y of N y s s a , St. A m b r o s e and St. E p i p h a n y - - w h o was b o r n a J e w - - S t . C y r i l of Jerusalem, a n d m a n y others. B u t t w o of this i l l u s t r i o u s cohort, venerable i n so m a n y other respects, deserve a special m e n t i o n : the great Greek orator, St. John C h r y s o s t o m (i.e. St. J o h n of the G o l d e n M o u t h ) , w h o is distinguished b y his a b u n d a n t and t r u c u l e n t i n v e c t i v e , and his excessive insults; and the great doctor of C h r i s t i a n l a t i n i t y , St. A u g u s t i n e , for the w o n d e r f u l (and dangerous) i n g e n u i t y he displayed i n elaborating a coherent d o c t r i n e . " (Jules Isaac: Genèse de l ' A n t i s é m i t i s m e , p .

161)

W e w i l l n o w pass f r o m this general review of the C h u r c h Fathers to e x a m i n e p a r t i c u l a r instances, q u o t i n g passages f r o m the study Jules Isaac has devoted to the great D o c t o r s of the C h u r c h . I n 386 St. J o h n C h r y s o s t o m began to preach at A n t i o c h , w h e r e there was an i m p o r t a n t Jewish c o m m u n i t y . H e began w i t h eight homilies against the Jews i n a tone w h i c h " i s often of u n p a r a l l e l e d violence". " A l l the grievances and insults are to be f o u n d i n C h r y s o s t o m . H e displays better t h a n a n y other, a n d often w i t h u n e q u a l l e d violence a n d even coarseness, o n occasions, the f u s i o n of elements taken f r o m p o p u l a r anti-Semitism a n d f r o m specifically theological g r o u n d s for c o m p l a i n t , and the use of b i b l i c a l texts, w h i c h are the h a l l - m a r k of the C h r i s t i a n anti-Semite. (Jules Isaac, i b i d . , p.

256)

" L e t it be p l a i n l y s a i d : whatever his i n t e n t i o n , this i n o r d i n a t e piece of outrage a n d c a l u m n y is a r e v o l t i n g t h i n g on the part of a sacred orator. "Seeds of scorn and hatred such as these i n e v i t a b l y produce their harvest. Y o u reap as y o u sow. Silhouetted d o w n the ages to come b e y o n d the h o l y declaimers of the f o u r t h c e n t u r y , d e v o u t l y d r a g g i n g their adversaries i n the m u d , I see the countless legion of theologians, C h r i s t i a n preachers, teachers and writers, eager to enlarge on s t r i k i n g themes of the carnal Jew, the l u s t f u l Jew,

JULES ISAAC AND T H E C H U R C H

FATHERS

23

the covetous Jew, the Jew possessed of the d e v i l , the accursed Jew, the Jew as a murderer of the prophets, and of C h r i s t , the Jew g u i l t y of d e i c i d e - - a l l conscientiously e n d e a v o u r i n g i n all good f a i t h to propagate these false, pernicious and deadly ideas; all e q u a l l y ready, it f o l l o w s l o g i c a l l y , to a d m i t w i t h C h r y s o s t o m that if the h a t e f u l Jew received as his share exile, dispersion, servitude, misery and shame it was o n l y justice (God's j u s t i c e ) : he h a d to p a y his forfeit. B u t these are o n l y figures of speech y o u w i l l say today--1,600 years l a t e r - - t o reassure y o u r conscience; that m a y be so b u t 'one m u s t u n d e r s t a n d ' to w h a t end figures of speech uttered b y a 'golden m o u t h ' m a y lead, taken u p i n chorus across the centuries b y m y r i a d s of disciples; the figures of speech took v i t a l and v i r u l e n t root, they are encrusted i n m i l l i o n s of souls. W h o then w o u l d dare to believe that the C h r i s t i a n soul is free f r o m t h e m t o d a y ? W h o can tell if it w i l l ever be freed? Look at the hideous lampoonists, the Streicher N a z i s , w h o f o l l o w e d after the C h r i s t i a n preachers." (Jules Isaac, ibid., pp. 162, 164-6). Less v i o l e n t t h a n the Greek orator, according to Jules Isaac, St. Augustine: " . . . is e q u a l l y hostile towards Judaism a n d the Jews, and equally determined to fight their persistent influence, to protect the f a i t h f u l f r o m i t , and to provide t h e m w i t h a stock of v a l i d arguments to use i n controversy w i t h these obstinate reprobates. H e uses the same m e t h o d , and their p o i n t of v i e w and interpretat i o n of the Scriptures is s i m i l a r : l o n g before the c o m i n g of the Saviour, Judaism had progressively become c o r r u p t , faded and withered; after the revelation of C h r i s t , it fell completely under Satan's i n s p i r a t i o n ; f o r m e r l y the chosen c h i l d r e n of G o d , they became the sons of the d e v i l . (Jules Isaac, i b i d . , p. 166) " I n a l l this passionate teaching w h i c h has s u r v i v e d the centuries and w h i c h still i n o u r day dares to l i f t its voice, there is n o more respect for B i b l i c a l t r u t h t h a n for h i s t o r i c a l t r u t h . B o t h the deplorable C r u c i f i x i o n and the D i s p e r s i o n are fearlessly used as weapons c r u e l l y sharpened i n order the better to do to death old Israel. . . .

(Jules Isaac, i b i d . , p.

167)

" B u t most i m p o r t a n t of a l l is St. A u g u s t i n e ' s o w n p a r t i c u l a r doctrinal c o n t r i b u t i o n , the elaboration, i n his sharp m i n d , of a n ingenious, o p p o r t u n e thesis destined to the greatest (theological) success: the doctrine of the Witness-People. . . .

24

JUDAISM AND T H E

VATICAN

"If the Jews w h o refused to believe i n C h r i s t nevertheless cont i n u e to exist, it is because they must do so, because G o d i n his s u p e r n a t u r a l w i s d o m has so ordained it; they c o n t i n u e to exist i n order to bear witness to C h r i s t i a n t r u t h , and they bear witness to it both by their sacred books and b y their D i s p e r s i o n . (Jules Isaac, i b i d . , p .

168)

" O h m a r v e l l o u s discovery of a subtle, creative g e n i u s : the a s t o n i s h i n g s u r v i v a l of the Jewish people can o n l y be ascribed to one object a n d one reason, to testify to the a n t i q u i t y of biblical tradition and the a u t h e n t i c i t y of the sacred texts o n w h i c h the C h r i s t i a n f a i t h is f o u n d e d ; the b l i n d (and 'carnal') Jews themselves do n o t understand the real m e a n i n g of their h o l y Scriptures, but they preserve them p i o u s l y and reverently for the use of the C h u r c h , to w h o m , i n other w o r d s , they are n o t h i n g more t h a n enslaved 'book-rests' w a l k i n g behind their master. S i m i l a r l y , the D i s p e r s i o n of the Jewish people, w h i l e not losing its significance as the chastisement b r o u g h t d o w n by G o d i n p u n i s h m e n t for the Cross of C h r i s t , itself bears witness and corresponds to the designs of providence since it proves everywhere that the Jews continue to exist 'for the salvation of the nations and not for the salvation of their o w n ' , a n d thus serves to spread the same C h r i s t i a n faith w h i c h the Jews persist i n d e n y i n g . " S u c h , i n broad o u t l i n e , is St. A u g u s t i n e ' s theme. (Jules Isaac, ibid, pp. 168-9;) " T h e r e is a corollary to these a u g u s t i n i a n propositions, a corollary w h i c h is rendered formidable by its practical i m p l i c a t i o n s . T h e witness w h i c h the Jews bear ( i n f a v o u r of C h r i s t i a n t r u t h ) by their s u r v i v a l and by their dispersion, they should also bear by their visible d o w n f a l l . T h e efficacity of their witness w i l l be measured i n terms of the harshness of the lot w h i c h has been reserved for t h e m . . . . " T h e teaching of c o n t e m p t " , adds Jules Isaac, "leads to the system of vilification w h i c h is its necessary justification. " H e n c e f o r w a r d we perceive the radical difference w h i c h separates the C h r i s t i a n system of v i l i f i c a t i o n f r o m its m o d e r n N a z i i m i t a t o r - - b l i n d a n d i g n o r a n t are they w h o ignore their thousand p r o f o u n d c o n n e c t i o n s : the latter was o n l y a stage, a brief stage preceding the massive e x t e r m i n a t i o n ; the former on the contrary i n v o l v e d s u r v i v a l , but a shameful s u r v i v a l i n contempt and disgrace; thus it was created to endure and to injure and s l o w l y torture m i l l i o n s of innocent victims. . . . " (Jules Isaac: i b i d . , p p . 166-8, 171-2)

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25

O n e is tempted to say that a l l exaggerations are valueless after reading such shameless slanders against the teaching of the C h u r c h , Our r e p l y is g i v e n a few pages later. M e a n w h i l e , says Jules Isaac: " L e t us first of a l l examine the doctrinal teaching of the C h u r c h i n this period of the e a r l y M i d d l e A g e s . N o m o r e perfect expression of i t is to be f o u n d than i n the masterpiece of St. G r e g o r y the Great, w h o comes h a l f - w a y between St. A u g u s t i n e a n d St. A g o b a r d , at the end of the s i x t h c e n t u r y . A f t e r the C h u r c h Fathers, no w o r k commanded more attention i n C h r i s t e n d o m , especially i n W e s t e r n C a t h o l i c i s m . N o e x a m p l e c o u l d be more conclusive since . . . this great Pope, far f r o m being a fanatic, is r e n o w n e d for his remarkable qualities of generosity, m o r a l elevation, equity and h u m a n i t y . " G r e g o r y the Great never systematically defined his d o c t r i n a l position w i t h regard to Judaism . . . but a C a t h o l i c t h e o l o g i a n , V . T o l l i e r , w h o has made a special, conscientious s t u d y of his w o r k , came to this c o n c l u s i o n , w h i c h reference to the texts themselves w o u l d q u a l i f y as acceptable: ' H e envisaged the h i s t o r y of this people as a n enormous error, prepared at great l e n g t h , committed i n cold blood, r i g o r o u s l y p u n i s h e d , to be effaced one d a y by d i v i n e m e r c y . ' F o r h a v i n g treated G o d ' w i t h the blackest i n g r a t i tude', 'the chosen people became accursed . . .; it w i l l o n l y arouse itself f r o m its fatal slumbers at the last days of the w o r l d . ' " G r e g o r y the Great c o u l d o n l y f o l l o w e x i s t i n g t r a d i t i o n , firmly established b y the Fathers of the f o u r t h c e n t u r y . B u t let i t be said to his credit that he never lost sight of the Jewish origins of the early C h u r c h , or of the P a u l i n e v i s i o n of the final reconciliat i o n - - d e f e r r e d by h i m (not b y St. Paul) to the last days of the w o r l d ; that he was not a p a r t y to the unjust and deadly accusation of 'deicide'; that w h i l e u n d e r l i n i n g the g u i l t of the m a j o r i t y of the Jews for the Passion, he never completely o m i t t e d the share i n it borne by the procurator Pilate a n d the R o m a n s ; that it was he indeed w h o f o r m u l a t e d the p r e - e m i n e n t l y C h r i s t i a n i d e a - w h i c h was to dominate the spirit and the heart of a l l believers i n C h r i s t a n d w h i c h is taught i n the catechism of the C o u n c i l of T r e n t - - o f the u n i v e r s a l responsibility of s i n f u l h u m a n i t y ; and that finally, anti-Jewish controversy i n his w r i t i n g s n o w h e r e degenerates i n t o the outrageous and scurrilous outbursts after the example of St. John C h r y s o s t o m . " O n e is therefore a l l the w i t h w h i c h this great Pope, and the Jewish people, and traditional w i t h o u t v e r i f y i n g

more struck by the strict severity this noble person, speaks of Judaism re-iterates themes that are m a i n l y their f o u n d a t i o n s . . . .

26

JUDAISM AND T H E VATICAN

" ' D r u n k w i t h pride (writes the great Pope) the Jews have bent a l l their energy o n c l o s i n g their m i n d s to G o d ' s representatives. . . . T h e y lost h u m i l i t y a n d w i t h it the u n d e r s t a n d i n g of the t r u t h . ' " L i k e the f o u r t h Evangelist, G r e g o r y incessantly abuses the term the Jews to d r a w attention to the c l i q u e of Jesus' enemies, w h i c h a m o u n t s to c o n d e m n i n g the w h o l e of the Jewish people to the c o n t e m p t a n d hatred of the f a i t h f u l : T h e Jews handed over the L o r d a n d accused h i m . . . .' (Jules Isaac, ibid., 289-90). " ' T h e finest examples failed to move this v u l g a r n a t i o n to serve G o d w i t h love, n o t fear . . . Israel's f a i t h consisted o n l y i n o b e y i n g the d i v i n e precepts to t h e letter . . . they became not a means f o r sanctification b u t a source of pride. . . . T o rise u p to G o d , Israel h a d the w i n g s of the L a w , b u t her heart, c r a w l i n g in the lowest depths on earth, held her d o w n . . . . T h e infidel people o n l y understood the i n c a r n a t i o n of G o d i n the flesh, and w o u l d n o t accept h i m as more t h a n a m a n . . . thus the spouse, g i v e n u p to c a r n a l j u d g m e n t , failed to recognise the m y s t e r y of the I n c a r n a t i o n . ' " (St. G r e g o r y the Great, quoted b y Jules Isaac, i b i d , pp. 289-90) Jules Isaac c o n t i n u e s : " T h i s theme of the 'carnal people' is i n f i n i t e l y dangerous since it leads i n e v i t a b l y to that of the people of ' t h e Beast', of ' t h e a n t i c h r i s t ' a n d of 'the d e v i l ' actuated b y perverse, diabolical hatred against G o d a n d h i s supporters. (ibid., p. 290) " 'Because the hearts of the Jews are w i t h o u t f a i t h , ' said St. G r e g o r y , ' t h e y have submitted to the d e v i l . . . the Synagogue is n o t o n l y u n w i l l i n g to accept the f a i t h , b u t has f o u g h t it w i t h the s w o r d a n d has raised u p against it the horrors of a merciless persecution . . . is it not true to say that the Beast has made his d e n i n the hearts of Jewish persecutors? . . . the more the H o l y S p i r i t filled the w o r l d the more perverse hatred enchained the souls of the Jews; their blindness has made them cruel a n d their c r u e l t y has d r i v e n them to implacable persecution'. (St. Gregory

the Great, quoted b y Jules Isaac, i b i d . , p . 290)

" S u c h is the teaching of the great Pope, i n h i s o p i n i o n conciliatory a n d of a p u r e l y d o c t r i n a l n a t u r e , consistent w i t h one's d u t y to h u m a n i t y , C h r i s t i a n c h a r i t y a n d respect f o r the l a w . It is h i s o p i n i o n , perforce not others'. For it was to leave i n mediocre

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hearts and m i n d s , e v e r y w h e r e and a l w a y s i n the m a j o r i t y , a stigma branded on the forehead of the Jewish people of its crimes, its curse, its satanic perverseness. It is a l l that is required today, or at a n y time, to unleash the savagery of 'the Beast'." (Jules Isaac, i b i d . , p .

291)

Jules Isaac n o w turns to St. A g o b a r d . " T h e first p o i n t to note about A g o b a r d is that his anti-Judaism is essentially ecclesiastical a n d theological, l i k e the C h u r c h Fathers'; it doesn't s p r i n g f r o m w h a t M r . S i m o n calls the v e i n of popular anti-Semitism.. . . (Jules Isaac, ibid., p. 274). " I n conflict w i t h the Jews, A g o b a r d appealed d i r e c t l y to the emperor i n t w o letters; de insolentia Judaeorum ( O n the Insolence of the Jews), a n d de judaicis superstitionibus ( O n Jewish Superstitions). " I n the former, A g o b a r d sets out a justification of his attitude a n d of the anti-Jewish measures w h i c h he has taken. It was easy for h i m to s h o w that i n d e n o u n c i n g the perfidia Judaeorum he was o n l y o b e y i n g the precepts t a u g h t b y the Fathers and the rules established b y the C h u r c h . These precepts a n d rules, he assures the emperor, accord w i t h reason a n d c h a r i t y : 'Since the Jews l i v e a m o n g us, and since we must not treat t h e m s p i t e f u l l y n o r do i n j u r y to their life, their h e a l t h a n d their f o r t u n e , let us observe the m o d e r a t i o n prescribed b y the C h u r c h , w h i c h is to behave w i t h prudence a n d h u m a n i t y towards t h e m . . . .' (Jules Isaac, i b i d . , p .

278)

" T h e w h o l e of his w o r k , w h i c h is based o n the C h u r c h Fathers --principally St. A m b r o s e - - o n the decisions of the C o u n c i l s a n d o n the Scriptures, tends to demonstrate that the Jews o u g h t to be k e p t s t r i c t l y apart, as a people whose society was the worst defilement a C h r i s t i a n c o u l d endure. A n t i c h r i s t s , sons of the d e v i l , 'the i m p i o u s Jews, enemies of the S o n of G o d , themselves cut themselves off f r o m the true house of D a v i d , the C h u r c h ; a l l the d i v i n e threats a n d maledictions have been f u l f i l l e d w i t h regard to the S y n a g o g u e of S a t a n ' . T h e r e is n o t h i n g n e w i n this; A g o bard is m e r e l y repeating the h a b i t u a l f o r m u l a s , or r i t u a l s , as one m i g h t c a l l t h e m , of the teaching of c o n t e m p t : b a n n i n g the Jews f r o m C h r i s t i a n society is one of the masterpieces of the system of vilification. " T o superstition, according to A g o b a r d , the Jews add blasphemy a n d slander, a n d he gives examples of outrageous accounts of the

JUDAISM AND T H E

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life of Jesus spread abroad by Jews. It is indeed k n o w n that a detestable Jewish t r a d i t i o n to this effect sprang u p i n the second c e n t u r y , later to be recorded i n the books of the Sepher Toledot J e s c h u - - t h e version A g o b a r d quoted is a k i n to t h e m , if not absolutely i d e n t i c a l . These c o n t e m p t u o u s , libellous stories are as indefensible as the m a n i f o l d insults of certain C h r i s t i a n orators directed against the synagogue and the Jewish f a i t h . A g o b a r d himself does not deny i t . " (Jules Isaac, ibid., p.280). Jules Isaac concludes i n these w o r d s : " A g o b a r d ' s attitude cannot be justified b y p u t t i n g f o r w a r d the evils w h i c h the Jews or certain Jews m a y have c o m m i t t e d , nor is it i n accordance w i t h 'reason' or ' w i s d o m ' or ' C h r i s t i a n c h a r i t y ' to treat them a l l as Pariahs, to denounce them i n p u b l i c as the enemies of G o d , to call their sanctuaries synagogues of Satan and themselves a people cursed to their very bowels, w i t h w h o m a l l contact o u g h t to be avoided as the worst p o l l u t i o n . . . . " F o r , a n d I w i l l repeat it again a n d again, such teaching, h u r l e d f r o m the roof-tops to flocks of i g n o r a n t a n d credulous f a i t h f u l leads not o n l y to 'violent injustice', but to even more odious consequences, to c r i m i n a l acts of h o m i c i d e a n d genocide, to massive assassinations and monstrous ' p o g r o m s ' . It is too simple to believe or to let people believe that the most v i o l e n t vocal outbursts are harmless, as if there was no risk that violent w o r d s w o u l d lead men to violent acts. W h i c h is more to blame, the tongue's insults or the a r m ' s b l o w s ? I n spite of his apologists. 'St. A g o b a r d ' must bear his part of the r e s p o n s i b i l i t y . " (Jules Isaac, ibid., p p . 284-5) I n other w o r d s , according to Jules Isaac, the Evangelists were liars, St. John C h r y s o s t o m is a delirious theologian and a scurrilous pamphleteer, St. A u g u s t i n e uses his sharp, subtle m i n d to falsify the facts, Pope St. G r e g o r y the Great i n v e n t e d the " f o r m i d a b l e theme of the 'carnal people', w h i c h has unleashed the savagery of the Beast against the Jews t h r o u g h o u t h i s t o r y " , a n d St. A g o b a r d , the celebrated P r i m a t e of G a u l , h u r l e d " f r o m the roof-tops to flocks of the f a i t h f u l a teaching w h i c h leads to the most odious consequences, to crimes of genocide, to massive assassinations a n d to monstrous progroms." A l l persecutors, filled w i t h anti-Jewish hatred, the veritable forerunners of Streicher and others, m o r a l l y responsible for " A u s c h w i t z " and " s i x m i l l i o n innocent Jewish v i c t i m s " . T h u s , Jules Isaac denounces this, asserts that, and then condemns the great doctors w i t h o u t a t t e m p t i n g to analyse a n y of the reasons w h i c h led them a l l , each of different character a n d o r i g i n - - J e w i s h ,

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Greek a n d L a t i n - - a n d each raised b y the C h u r c h to the altar, to m a k e such stern a n d w e i g h t y accusations against the Jews. H e asked, or rather insisted that the C o u n c i l : C o n d e m n a n d suppress a l l racial, religious or n a t i o n a l d i s c r i m i n a t i o n w i t h regard to the Jews; M o d i f y or suppress l i t u r g i c a l prayers c o n c e r n i n g the Jews, especially those o n G o o d F r i d a y ; D e c l a r e that the Jews are i n no w a y responsible for the death of C h r i s t , for w h i c h the w h o l e of h u m a n i t y is to blame; Q u a s h the passages, i n the Evangelists, a n d p r i n c i p a l l y the one i n St. M a t t h e w , w h o m Jules Isaac c o l d l y describes as a liar a n d perverter of the t r u t h , i n w h i c h they relate the c r u c i a l story of the Passion; Declare that the C h u r c h has a l w a y s been to blame for this state of latent w a r w h i c h has persisted for t w o thousand years between the Jews, the C h r i s t i a n s a n d the rest of the w o r l d ; Promise that the C h u r c h w i l l definitely m o d i f y her attitude to a spirit of h u m i l i t y , c o n t r i t i o n and forgiveness w i t h regard to the Jews, a n d that she w i l l make every effort to repair the w r o n g s that she has done t h e m b y r e c t i f y i n g a n d p u r i f y i n g her t r a d i t i o n a l teaching according to the lines l a i d d o w n b y Jules Isaac. N o t w i t h s t a n d i n g the insolence of his u l t i m a t u m and of his v i r u lent i n d i c t m e n t of the Evangelists a n d of the teaching of the Fathers of the C h u r c h , w h i c h is f o u n d e d o n the v e r y w o r d s of C h r i s t h i m self, Jules Isaac received strong support f r o m priests even i n R o m e and f r o m m a n y members of A m i t i é judéo-chrétienne. O n 23rd January 1965, the w e e k l y paper, Terre de Provence, w h i c h is p u b l i s h e d at A i x , reported that M g r . de Provenchères, Bishop of A i x , h a d g i v e n a n address to the " A m i t i é judéo-chr-t i e n n e " o n the occasion of the i n a u g u r a t i o n of the Jules Isaac avenue w h i c h took place that m o r n i n g , and the f o l l o w i n g passage is taken f r o m the a r t i c l e : " A large c r o w d h a d gathered i n the Z i r o n s k i a m p h i t h e a t r e to hear the address w h i c h M g r . de Provenchères was to give o n the subject of ' T h e C o u n c i l decree o n relations between C a t h o l i c s and non-Catholics.' " T h e r u r a l dean, Father Palanque, first of a l l recalled the m o v i n g ceremony that h a d t a k e n place that m o r n i n g i n the presence of the M a y o r , M r . M o u r e t , a n d of M r . S c h o u r s k i a n d M r . L u n e l , president of the Friends of Jules Isaac. T h e latter's n a m e w o u l d again be o n their lips i n c o n n e c t i o n w i t h the t h i r d session on the C o u n c i l schema of V a t i c a n II. M g r . de Provenchères w o u l d be able to give them the benefit of his k n o w l e d g e w h i c h he had obtained at first h a n d w h e n a t t e n d i n g the C o u n c i l .

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" M g r . de Provenchères told us h o w h a p p y he was to describe his experiences since he h a d f o u n d t h e w o r k at the C o u n c i l very rewarding. " S p e a k i n g of Jules Isaac, he told us that ever since he first met h i m i n 1945 he had h a d a p r o f o u n d regard f o r h i m , w h i c h very q u i c k l y t u r n e d to affection. T h e C o u n c i l schema appeared to be a solemn ratification of the points they h a d discussed together. It originated i n a p e t i t i o n w h i c h Jules Isaac h a d addressed to t h e V a t i c a n , w h i c h has been studied b y m o r e t h a n t w o thousand bishops. T h e i n i t i a t i v e w h i c h l e d to this event h a d been taken by a l a y m a n , a J e w . M g r . de Provenchères then remarked that great events i n h i s t o r y often began i n this w a y , subsequently to be sanctified; the meeting between Jules Isaac a n d John X X I I I h a d been a gesture of the A m i t i é judéo-chrétienne. " M g r . de Provenchères then gave a detailed account of the role p l a y e d b y Jules Isaac at R o m e i n t h e preparation of the C o u n c i l , a n d t h e dean, F r . Palanque, t h a n k i n g M g r . de Provenchères, outl i n e d t h e w o r k w h i c h the B i s h o p o f A i x h a d done to ensure the successful passage of t h e s c h e m a . " W h i l e o n t h e subject of Judaeo-Christian f r i e n d s h i p i t is instructive to note t h e h a u g h t y a n d c o n t e m p t u o u s i r o n y w i t h w h i c h Joshua Jehouda, one of the s p i r i t u a l leaders of c o n t e m p o r a r y Judaism, refers to i t : " T h e current expression 'judaeo-Christian' is a n error w h i c h has altered the course of u n i v e r s a l h i s t o r y b y t h e c o n f u s i o n it has s o w n i n men's m i n d s , i f b y i t one is meant to u n d e r s t a n d the Jewish o r i g i n of C h r i s t i a n i t y ; f o r b y a b o l i s h i n g the f u n d a m e n t a l distinctions between Jewish a n d C h r i s t i a n messianism, it seeks to bring together t w o ideas that are radically in opposition. B y layi n g the accent e x c l u s i v e l y o n the ' C h r i s t i a n ' idea to the detriment of t h e 'Judean' i t conjures a w a y monotheistic m e s s i a n i s m - - a v a l u able d i s c i p l i n e at a l l levels of t h o u g h t - - a n d reduces i t to a p u r e l y confessional messianism, preoccupied l i k e C h r i s t i a n messianism w i t h the salvation of the i n d i v i d u a l s o u l . If the term 'JudaeoC h r i s t i a n ' does point to a c o m m o n o r i g i n , there is n o d o u b t that it is a most dangerous idea. It is based o n a 'contradictio in adjecto' w h i c h has set the p a t h of h i s t o r y o n t h e w r o n g track. It l i n k s i n one breath t w o ideas w h i c h are c o m p l e t e l y irreconcileable, it seeks to demonstrate that there is n o difference between d a y a n d n i g h t or h o t a n d cold or black a n d w h i t e , a n d thus introduces a fatal element of c o n f u s i o n to a basis o n w h i c h some, nevertheless, are e n d e a v o u r i n g to construct a c i v i l i s a t i o n . C h r i s t i a n i t y offers to the w o r l d a l i m i t e d messianism w h i c h i t wishes to impose as the

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o n l y v a l i d one. . . . E v e n S p i n o z a , w h o was f u r t h e r than a n y other t h i n k e r f r o m the historic messianism of Israel, w r o t e : ' A s f o r w h a t certain churches say, that G o d assumed h u m a n n a t u r e , I m u s t confess that this seems to me as absurd as s a y i n g that a circle assumed the shape of a square. . . " T h e dogmatic exclusiveness professed b y C h r i s t i a n i t y m u s t finally e n d . . . . It is the obstinate C h r i s t i a n c l a i m to be the sole h e i r to Israel w h i c h propagates a n t i - S e m i t i s m . T h i s scandal m u s t terminate sooner or later; the sooner it does, the sooner the w o r l d w i l l be r i d of the tissue of lies i n w h i c h anti-Semitism shrouds itself." (Joshua J e h o u d a : l ' A n t i s i m i t i s m e M i r o i r du M o n d e ,

pp. 135-6)

T h e author's attitude w o u l d appear to be clear from the above, but let us i l l u s t r a t e it f u r t h e r : " T h e C h r i s t i a n f a i t h flows f r o m a m y t h connected w i t h Jewish h i s t o r y but not w i t h the precise t r a d i t i o n w h i c h it has transmitted i n the L a w - - b o t h w r i t t e n and b y w o r d of m o u t h - - a s is the case w i t h Israel. (Joshua Jehouda, i b i d . , p. 132) " H o w e v e r , C h r i s t i a n i t y claims to b r i n g to the w o r l d the 'true' messianism. It seeks to convert a l l the pagans i n c l u d i n g the Jews. B u t as l o n g as the monotheistic messianism of Israel persists, and is present even t h o u g h it does not manifest itself o p e n l y . . . C h r i s t i a n messianism appears as w h a t it is i n r e a l i t y : a n i m i t a tion w h i c h collapses i n the l i g h t of the a u t h e n t i c m e s s i a n i s m . " (Joshua Jehouda, i b i d . , p.

155)

It is the author's sincere hope that C h r i s t i a n s w h o enter JudaeoC h r i s t i a n circles of f r i e n d s h i p are p r o f o u n d l y versed not o n l y i n the mysteries of their o w n f a i t h but of that of the Jewish people, so that they understand their f u n d a m e n t a l " c o n t r a d i c t i o i n adjecto", a n d hence do not attempt to b r i n g together t w o ideas that are radically i n o p p o s i t i o n . H o w e v e r , w h e n Jules Isaac a n d his associates w e n t to R o m e , they were careful not to m e n t i o n these passages i n their books; they spoke of C h r i s t i a n c h a r i t y , of ecumenical u n i t y , of c o m m o n biblical filiations, of Judaeo-Christian f r i e n d s h i p , of the struggle against raci s m , of the m a r t y r d o m of the Jewish people, a n d their efforts met w i t h success, since 1,651 bishops, cardinals, archbishops a n d C o u n c i l Fathers voted to reform C a t h o l i c teaching according to the desires of Jules Isaac, the B ' n a i B ' r i t h and the W o r l d Jewish Congress.

32

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N a t u r a l l y , w h e n they w e n t to R o m e to prepare the C o u n c i l vote, Jules Isaac and the leaders of the Jewish organisations d i d not tell the Pope and the b i s h o p s : " Y o u r Evangelists are rank liars. " Y o u r C h u r c h Fathers are perverters and torturers w h o have spread t h r o u g h o u t the w o r l d the hatred of the Jew and unleashed the savagery of the Beast. " T h e y are the precursors of H i t l e r and Streicher, a n d it is they w h o are v e r i t a b l y responsible for A u s c h w i t z and the six m i l l i o n Jewish dead, v i c t i m s of the G e r m a n s . " These accusations can be read in their complete and unabridged f o r m i n Jules Isaac's books, w h i c h are available in any bookshop, but a p p a r e n t l y the C o u n c i l Fathers have not read them, a n y more t h a n they have read the w o r k s of Jehouda, R a b i . B e n a m o z e g h , M e m m i and others. N o , Jules Isaac and the leaders of the great Jewish organisations did not say, i n c o m p a n y w i t h Joshua Jehouda, one of the masters of c o n t e m p o r a r y Jewish t h o u g h t : Y o u r m o n o t h e i s m is a false monotheism; it is a bastard i m i t a t i o n and a falsified version of the o n l y true m o n o t h e i s m w h i c h is H e b r e w m o n o t h e i s m , and if C h r i s t i a n i t y does not r e t u r n to Jewish sources it w i l l be finally c o n d e m n e d . (Joshua Jehouda, i b i d . , p p . 155, 260, 349) T h e y d i d not say i n c o m p a n y w i t h B e n a m o z e g h , w h o is one of the glories of c o n t e m p o r a r y Jewish t h o u g h t : T h e C h r i s t i a n religion is a false, so-called d i v i n e r e l i g i o n . Its o n l y hope of s a l v a t i o n , as for the rest of the w o r l d , is to r e t u r n to Israel. (Elie B e n a m o z e g h : Israel et I'Humanité) T h e y d i d not say i n c o m p a n y w i t h M e m m i : " Y o u r r e l i g i o n is a b l a s p h e m y and a subversion i n the eyes of the Jews. Y o u r G o d is to us the D e v i l , that is to say, the s y m b o l and essence of a l l evil o n e a r t h . " ( A . M e m m i : Portrait of a Jew, p p . 188-9) T h e y d i d not say i n c o m p a n y w i t h R a b i : " T h e conversion of the Jews to C h r i s t i a n i t y is treason and i d o l a t r y since it involves the supreme b l a s p h e m y , the belief i n the d i v i n i t y of a m a n . " ( R a b i : A n a t o m i c du Judaisme français, p. 188) T h e y took care not to arouse fears at R o m e by u n v e i l i n g their t h o u g h t s , and they succeeded i n g a i n i n g a certain n u m b e r of prelates to their cause. A l l this is u n d o u b t e d l y a strange story.

JULES ISAAC AND T H E C H U R C H

FATHERS

33

It m a y be true that there are a certain n u m b e r of progressive bishops w h o , o u t of h o s t i l i t y towards t r a d i t i o n a l C a t h o l i c i s m , are perhaps prepared to use a n y weapons against it. B u t it is not u n reasonable to i m a g i n e that they constitute a m i n o r i t y . H o w then does one e x p l a i n their success? It stems f r o m t w o reasons: F i r s t l y , the vast m a j o r i t y of the C o u n c i l Fathers are u n a w a r e of the role p l a y e d by the Jewish organisations and Jules Isaac i n the preparation of this v o t e : they h a d not read the latter's w o r k s ; A n d secondly, i n general, the C o u n c i l Fathers are not w e l l i n formed o n the Jewish question a n d they readily accept Judaic arguments, w h i c h are s k i l f u l l y presented by formidable debaters such as Jules Isaac. H o w e v e r that m a y be, the manoeuvre was carried out w i t h the u t m o s t adroitness a n d i t succeeded. T h e vote itself is there i n w i t ness to this fact. O n e t h o u s a n d six h u n d r e d and fifty-one C o u n c i l Fathers considered that Jules Isaac's v e r s i o n of the Passion was preferable to St. John's a n d to St. M a t t h e w ' s . O n e thousand six h u n d r e d and fifty-one bishops, archbishops and cardinals admitted that the teaching of St. John C h r y s o s t o m , of St. A u g u s t i n e , of St. G r e g o r y the Great, of St. A m b r o s e and of St. A g o b a r d s h o u l d be p u r i f i e d a n d rectified to c o n f o r m w i t h the i n j u n c t i o n s of Jules Isaac, whose Jésus et Israel was recently described b y the Jewish w r i t e r , R a b i , as " t h e most specific w e a p o n of w a r against a p a r t i c u l a r l y h a r m f u l C h r i s t i a n d o c t r i n e " , that is to say, the doctrine codified b y the above-mentioned Fathers of the C h u r c h . ( R a b i : A n a t o m i e du Judaisme français, p . 183) T h e m o d i f i c a t i o n of the G o o d F r i d a y l i t u r g y and the suppression of, a m o n g others, the p r a y e r of the I m p r o p r i a b y the 1,651 bishops is a n admission that Jules Isaac was right w h e n he said, describing the I m p r o p r i a " I t is difficult to say w h i c h is more s t r i k i n g ; its beauty or its iniquity.

(Jules Isaac: Genèse de l ' A n t i s e m i t i s m e , p. 309)

A p p a r e n t l y the bishops considered that the i n i q u i t y of this prayer prevailed over its b e a u t y . I n brief, the vote of 20th N o v e m b e r 1964, a p p a r e n t l y taken i n the spirit of C h r i s t i a n c h a r i t y and i n the desire for reconciliation between the C h u r c h e s and for ecumenical u n i t y , i n fact represented a step a w a y f r o m t r a d i t i o n a l C h r i s t i a n i t y . A f t e r discussing the intricate question of Judace-Christian friends h i p - - J u l e s Isaac's masterpiece, w a r m l y supported by the C a r d i n a l s

34

JUDAISM AND T H E VATICAN

F e l t i n , G e r l i e r a n d L i é n a r t - - l e t us r e t u r n to the heart of the subject, the part p l a y e d b y Jules Isaac a n d Jewish organisations i n the C o u n c i l vote. W e have reproduced l o n g extracts f r o m Jules Isaac because he is the theoretician a n d spokesman i n this c a m p a i g n against C h r i s t i a n t e a c h i n g , b u t h e is n o t alone i n this field. P o w e r f u l organisations such as the B ' n a i B ' r i t h a n d the W o r l d Jewish Congress have lent their s u p p o r t . O n t h e 19th N o v e m b e r 1963, Le M o n d e p u b l i s h e d the f o l l o w i n g article: " T h e J e w i s h i n t e r n a t i o n a l B ' n a i B ' r i t h o r g a n i s a t i o n has expressed t h e desire of establishing closer relations w i t h the C a t h o l i c C h u r c h . It has just s u b m i t t e d to the C o u n c i l a declaration asserti n g the r e s p o n s i b i l i t y o f the w h o l e o f h u m a n i t y f o r the death of Christ. " M r . Label K a t z , President of the I n t e r n a t i o n a l C o u n c i l of the B ' n a i B ' r i t h , said that ' i f this declaration is accepted b y the C o u n c i l , Jewish c o m m u n i t i e s w i l l explore w a y s a n d means of coo p e r a t i n g w i t h the authorities of the ( C a t h o l i c ) C h u r c h to ensure the realisation of its purpose a n d projects.' " T h e declaration w a s approved b y the E x e c u t i v e C o m m i t t e e of the I n t e r n a t i o n a l C o u n c i l , the c o - o r d i n a t i n g m e c h a n i s m of the 475,000 s t r o n g B ' n a i B ' r i t h o r g a n i s a t i o n , w h i c h has members i n f o r t y - t w o countries. " M r . P a u l Jacob of M u l h o u s e , the President of B ' n a i B ' r i t h i n E u r o p e , said that the a p p r o v a l of this declaration w o u l d strike a b l o w at the roots of a n t i - S e m i t i s m i n m a n y E u r o p e a n countries. " R a b b i M a u r i c e E i s e n d r a t h , President of the U n i o n of Jewish Congregations i n A m e r i c a , appealed o n S a t u r d a y to the 4,000 delegates of the f o r t y - s e v e n t h general assembly of A m e r i c a n Ref o r m Judaism to revise their j u d g m e n t o n C h r i s t i a n i t y a n d erroneous v i e w - p o i n t s about C h r i s t . " I m p o r t a n t personalities, leaders of c o n t e m p o r a r y Jewish t h o u g h t , s u c h as Joshua Jehouda i n h i s book L'Antisémitisme, M i r o i r du M o n d e , have advanced s i m i l a r arguments o n the need to reform and p u r i f y C h r i s t i a n teaching: " C h r i s t i a n i t y obstinately refuses to recognise Israel as its s p i r i t u a l e q u a l . . . . T h e belief that C h r i s t i a n i t y offers 'the fullness' of Judaism, that it is its c u l m i n a t i n g peak, that Judaism has been f u l f i l l e d b y C h r i s t i a n i t y , vitiates the v e r y roots of u n i v e r s a l monotheism, weakens the foundations of C h r i s t i a n i t y itself and exposes it to successive crises. If C h r i s t i a n i t y is to overcome its present

JULES ISAAC AND T H E C H U R C H

FATHERS

35

crisis it must raise itself s p i r i t u a l l y to a u t h e n t i c m o n o t h e i s m . The hour is coming when it w i l l be necessary to cleanse the Christian conscience by the doctrine of universal monotheism. (Joshua Jehouda, i b i d . , p p . 10,

11)

" I t cannot be denied that anti-Semitism constitutes the chronic disease of C h r i s t i a n i t y . It m u s t be studied i n terms of the crisis i n C h r i s t i a n c i v i l i s a t i o n a n d not i n terms of the qualities o r defects of the Jews, w h i c h bear n o relation to i t . (Joshua Jehouda, i b i d . , p. 14) "In

the field of a n t i - S e m i t i s m , it is the attitude of C h r i s t i a n s

w h i c h is determinative above a l l else. T h e Jews are o n l y its innocent v i c t i m s .

(Joshua Jehouda, i b i d . , p. 13)

" O v e r the centuries C h r i s t i a n i t y has i n c u r r e d a debt of h o n o u r towards Israel. W h e t h e r this debt of h o n o u r has fallen d u e is the question i m p l i c i t l y p r o p o u n d e d b y this book. O n a negative or affirmative answer to this question depends the s p i r i t u a l e v o l u t i o n of C h r i s t i a n i t y , o r , to p u t it more c l e a r l y , peace between the peoples." (Joshua Jehouda, i b i d . , p . 15) Joshua Jehouda, Jules Isaac, the B ' n a i B ' r i t h , the W o r l d Jewish C o n g r e s s : f r o m their evidence it is clear that w o r l d Judaism has for years been c a r r y i n g o u t a c a r e f u l l y prepared a n d concerted c a m p a i g n w h i c h resulted i n the recent vote at the C o u n c i l . I n r e a l i t y , under t h e guise of e c u m e n i c a l u n i t y , religious reconc i l i a t i o n a n d other plausible pretexts, its object is the d e m o l i t i o n of the bastion of t r a d i t i o n a l C a t h o l i c i s m , w h i c h is described b y Joshua Jehouda as " t h e decrepid fortress of C h r i s t i a n o b s c u r a n t i s m " . A c c o r d i n g to Jehouda, there have been three attempts to " r e c t i f y C h r i s t i a n i t y " , three attempts " a i m e d at p u r g i n g the C h r i s t i a n conscience of the miasmas of h a t r e d " , three attempts " t o a m e n d the suffocating, p a r a l y s i n g effects of C h r i s t i a n t h e o l o g y " , a n d " t h r e e breaches have been opened i n the decrepid fortress of C h r i s t i a n o b s c u r a n t i s m " - - t h a t is to say, three i m p o r t a n t stages h a v e been accomplished i n the w o r k of the destruction of t r a d i t i o n a l C h r i s t i a n i t y , a n d they a r e : T h e Renaissance; The Reformation; T h e R e v o l u t i o n of 1789. A l t h o u g h he does not say so i n as m a n y words, it is q u i t e p l a i n , as several extracts w i l l serve to make a b u n d a n t l y clear, that what

36

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Jehouda finds so admirable i n these three great movements is the w o r k o f d e c h r i s t i a n i s a t i o n to w h i c h each, i n different w a y s , made a powerful contribution. " T h e Renaissance, t h e R e f o r m a t i o n a n d t h e R e v o l u t i o n cons t i t u t e three attempts to r e c t i f y C h r i s t i a n m e n t a l i t y b y b r i n g i n g it i n t o tune w i t h the progressive development of reason a n d science . . . a n d as a n d w h e n dogmatic C h r i s t i a n i t y relaxes, the Jews g r a d u a l l y free themselves f r o m c o n t r o l . " S p e a k i n g of the Renaissance, h e i n f o r m s us t h a t : " W e c a n say that if the Renaissance h a d n o t been deflected f r o m its o r i g i n a l course f o r t h e benefit of the Greek w o r l d , the w o r l d w o u l d have doubtless been unified b y t h e creative t h o u g h t a n d doctrine of the C a b a l a . " (Joshua J e h o u d a : L'Antisémitisme, Miroir du M o n d e , p. 168) A n d this is w h a t h e says about the R e f o r m a t i o n : " W i t h t h e R e f o r m a t i o n , w h i c h broke o u t i n G e r m a n y fifty years after t h e Renaissance, t h e u n i v e r s a l i t y of t h e C h u r c h was destroyed . . . (before L u t h e r a n d C a l v i n ) J o h n R e u c h l i n , t h e disciple o f P i c o de M i r a n d o l a , shook t h e C h r i s t i a n conscience b y suggesting, as early as 1494, that there was n o t h i n g h i g h e r than hebraic w i s d o m . . . . R e u c h l i n advocated r e t u r n i n g to Jewish sources as w e l l as ancient texts. F i n a l l y , h e w o n h i s case against the convert P e f f e r k o r n , w h o l o u d l y demanded the destruction of the T a l m u d . T h e n e w spirit w h i c h was to revolutionise the w h o l e of Europe . . . became apparent w i t h regard to the Jews and the T a l m u d . . . . H o w e v e r , o n e is astonished to find that there were as m a n y Protestant as C a t h o l i c anti-Semites." I n short, Jehouda concluded, " t h e R e f o r m a t i o n marks the revolt against t h e C a t h o l i c C h u r c h , w h i c h is already a revolt i n itself against the r e l i g i o n of Israel". (Joshua Jehouda, i b i d . , p p . 169-72) A s for the F r e n c h R e v o l u t i o n : " T h e t h i r d attempt to amend t h e C h r i s t i a n p o s i t i o n , after the f a i l u r e of reformed C h r i s t i a n i t y to u n i t e , took place under the impetus of the F r e n c h R e v o l u t i o n . . . w h i c h marked the b e g i n n i n g of atheism i n t h e h i s t o r y o f C h r i s t i a n peoples. D e c l a r e d l y a n t i religious, this R e v o l u t i o n continues, t h r o u g h the influence of R u s s i a n C o m m u n i s m , to make a p o w e r f u l c o n t r i b u t i o n to the dec h r i s t i a n i s a t i o n of the C h r i s t i a n w o r l d . " (Joshua Jehouda, i b i d . , pp. 170-2)

JULES

ISAAC AND T H E C H U R C H

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37

F i n a l l y , the w o r k of the "rectification of C h r i s t i a n m e n t a l i t y " was c r o w n e d b y K a r l M a r x a n d N i e t z s c h e , for " . . . i n the n i n e t e e n t h c e n t u r y t w o n e w attempts were made to p u r i f y the m e n t a l i t y of the C h r i s t i a n w o r l d , one b y M a r x a n d the other by N i e t z s c h e " . (Joshua Jehouda, i b i d . , p . 187) T h u s " t h e p r o f o u n d m e a n i n g of h i s t o r y , w h i c h remains unaltered i n every epoch, is that of a veiled or open struggle between the forces w o r k i n g for the advancement of h u m a n i t y and those that c l i n g to coagulated interests, obstinately determined to keep them i n existence to the d e t r i m e n t of w h a t is to c o m e " . (Joshua Jehouda, i b i d . , p. 186) I n the eyes of these thinkers, the reforms proposed b y the C o u n c i l o u g h t to represent a n e w stage i n the a b a n d o n m e n t , resignation a n d destruction of t r a d i t i o n a l C a t h o l i c i s m . W e are i n fact w i t n e s s i n g a n e w struggle i n the m i l l e n a r y conf r o n t a t i o n between Jews a n d C h r i s t i a n s . Jehouda, R a b i , Benamozegh and M e m m i depict it in the f o l l o w i n g t e r m s : " C h r i s t i a n i t y " , says Jehouda, " o b s t i n a t e l y refuses to recognise Israel as its s p i r i t u a l equal . . . . the belief that C h r i s t i a n i t y offers the 'fullness of J u d a i s m ' , that it is its c u l m i n a t i n g peak, that Judaism has been fulfilled b y C h r i s t i a n i t y , vitiates the roots of u n i v e r s a l m o n o t h e i s m , weakens the f o u n d a t i o n s of C h r i s t i a n i t y itself a n d exposes i t to successive crises . . . the h o u r is c o m i n g w h e n it w i l l be necessary to cleanse the C h r i s t i a n conscience b y the doctrine of u n i v e r s a l m o n o t h e i s m . (Joshua Jehouda, i b i d . , p p . 10-11) " C h r i s t i a n anti-Semitism, w h i l e p r o c l a i m i n g itself messianic, also claims to replace the messianism of Israel w i t h f a i t h i n a crucified G o d w h o w i l l secure the salvation of the souls of a l l the f a i t h f u l . B y l o w e r i n g Jewish messianism to the level of p a g a n i s m , C h r i s t i a n i t y tends to convert a l l the Jews to a reduced f o r m of messianism. . . . B u t as long as the monotheistic messianism of Israel persists . . . C h r i s t i a n i t y appears as w h a t it is i n r e a l i t y : an i m i t a t i o n w h i c h collapses i n the l i g h t of the a u t h e n t i c messianism . . . (and) anti-Semitism w i l l persist as l o n g as C h r i s t i a n i t y refuses to face its real p r o b l e m , w h i c h m a y be traced back to its betrayal of monotheistic messianism." (Joshua Jehouda, ibid., p p . 154-60) And again: "It is the obstinate C h r i s t i a n c l a i m to be the sole h e i r to Israel w h i c h propagates a n t i - S e m i t i s m . T h i s scandal must terminate

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sooner or later; the sooner it does, the sooner the w o r l d w i l l be rid of the tissue of lies i n w h i c h anti-Semitism shrouds itself." (Joshua Jehouda, i b i d . , p.

136)

N o w let us hear Elie B e n a m o z e g h , one of the masters of Jewish thought today: "If

C h r i s t i a n i t y consents

to reform itself u p o n the

Hebrew

ideal it w i l l a l w a y s be the true religion of the gentile peoples. (Elie B e n a m o z e g h : Israel et l ' H u m a n i t é , p.

18)

" T h e r e l i g i o n of the f u t u r e must be based o n some positive and t r a d i t i o n a l r e l i g i o n , invested w i t h the mysterious prestige of a n t i q u i t y . B u t of a l l the ancient religions Judaism is u n i q u e i n c l a i m i n g to possess a religious ideal for a l l h u m a n i t y (for) . . . the w o r k (of C h r i s t i a n i t y ) is o n l y a copy w h i c h m u s t be placed face to face w i t h the o r i g i n a l . . . since it (Judaism) is the indisputed m o t h e r (of C h r i s t i a n i t y ) , it is the more ancient r e l i g i o n w h i c h is destined to become the most m o d e r n . " A s opposed to C h r i s t i a n i t y . . . w i t h its c l a i m to d i v i n e o r i g i n and i n f a l l i b i l i t y . . . and i n order to replace a n a u t h o r i t y w h i c h proclaims its i n f a l l i b i l i t y and w h i c h o n l y begins at year one of the C h r i s t i a n era or of the H e g i r a . . . another, m u c h more i m portant i n f a l l i b i l i t y must be f o u n d w h i c h , t a k i n g its o r i g i n f r o m the h i s t o r y of m a n on earth, w i l l o n l y end w i t h h i m . (Elie B e n a m o z e g h , i b i d . , pp. 34-35) " T h e reconciliation dreamt of b y the early C h r i s t i a n s as a c o n d i t i o n of the Parousia, or final c o m i n g of Jesus, the r e t u r n of the Jews to the bosom of the C h u r c h , w i t h o u t w h i c h , as a l l the C h r i s t i a n c o m m u n i o n s agree, the w o r k of R e d e m p t i o n is i n c o m plete, this r e t u r n w e say w i l l take place not i n t r u t h as it is expected to h a p p e n , but i n the o n l y g e n u i n e , logical and lasting f a s h i o n possible, and above a l l i n the o n l y w a y i n w h i c h it w i l l benefit the h u m a n race. It w i l l be a r e u n i o n between the H e b r e w r e l i g i o n a n d the others that have s p r u n g f r o m it a n d , according to the last of the Prophets, the L i g h t of the Seers, as the D o c t o r s call M a l a c h i , it w i l l be 'the r e t u r n of the children's heart to their fathers'." (Elie B e n a m o z e g h , i b i d . , p. 48) R a b i has this to s a y : " T h e r e i s " , he tells us, " a n irremediable difference between Jews a n d C h r i s t i a n s . It is to do w i t h Jesus. If we take it that he did exist i n h i s t o r y , for the Jew he was neither G o d nor the son

JULES ISAAC AND T H E C H U R C H FATHERS

39

of G o d . T h e most extreme concession the Jew c a n possibly m a k e was expressed b y Joseph K l a u z n e r , according to w h o m Jesus, w h o m h e said was neither the M e s s i a h , n o r a P r o p h e t , n o r a l a w giver, n o r the f o u n d e r of a r e l i g i o n , n o r T a n n a , n o r r a b b i , n o r pharisee, 'is considered as a great moralist a n d artist i n the use of parables b y the Jewish n a t i o n . . . the d a y w h e n h e is cleared of the stories of h i s miracles and m y s t i c i s m , the Book of the M o r a l i t y of Jesus w i l l become one of the most precious jewels of Jewish l i t e r a t u r e of a l l t i m e ' . ( R a b i : A n a t o m i e du Judaisme français, p . 204) "Sometimes I see i n m y m i n d the last Jew alive s t a n d i n g before his creator i n the last c e n t u r y as it is w r i t t e n i n the T a l m u d : T h e Jew, b o u n d b y h i s o a t h , remains s t a n d i n g since S i n a i . ' W h a t , I i m a g i n e , w i l l this last Jew, w h o w i l l have s u r v i v e d the outrages of h i s t o r y a n d the appeals of the w o r l d , w h a t w i l l he say t h e n to j u s t i f y h i s resistance to the u s u r y of t i m e and the pressure of m e n ? I hear h i m s a y : 'I do not believe i n the d i v i n i t y of Jesus.' It is quite understandable that the C h r i s t i a n is scandalised b y this profession of f a i t h . B u t are we n o t scandalised b y the C h r i s t i a n ' s profession of h i s f a i t h ? " 'For us, he says, " 'conversion to C h r i s t i a n i t y is necessarily idolatrous because it involves the supreme b l a s p h e m y , the belief i n the d i v i n i t y of a m a n ' . " ( R a b i , i b i d . , p . 188) T h e above was w r i t t e n i n the last ten years. Let us n o w go back two thousand years a n d re-read the account of the Passion. " A n d they that h a d laid h o l d on Jesus led h i m a w a y to C a i a p h a s the h i g h priest, w h e r e the scribes a n d the elders were assembled. . . . " N o w the chief priests and elders and a l l the c o u n c i l sought false witness against Jesus, to p u t h i m to death; b u t f o u n d n o n e : yea, t h o u g h m a n y false witnesses came, yet f o u n d they n o n e . A n d at last came t w o false witnesses, and said. T h i s m a n said, I a m able to destroy the temple of G o d a n d to r e b u i l d i t i n three days. A n d the h i g h priest arose a n d said u n t o h i m : A n s w e r e s t t h o u n o t h i n g ? W h a t is it w h i c h these witness against thee? B u t Jesus held h i s peace. A n d the h i g h priest answered and said u n t o h i m : I adjure thee b y the l i v i n g G o d , that t h o u tell us w h e t h e r t h o u be the C h r i s t , the Son of G o d . Jesus saith u n t o h i m : T h o u hast said it; nevertheless I say u n t o y o u , hereafter y e shall see the Son of m a n s i t t i n g on the r i g h t h a n d of p o w e r , and c o m i n g i n the clouds of heaven.

40

JUDAISM AND T H E VATICAN " T h e n the h i g h priest rent h i s clothes, s a y i n g : H e h a t h spoken blasphemy; w h a t f u r t h e r need have w e of witnesses? B e h o l d , n o w ye have heard h i s b l a s p h e m y , w h a t t h i n k y e ? T h e y answered a n d s a i d : H e is g u i l t y of d e a t h . " (The Gospel according to St. M a t t h e w x x v i . 57-66)

St. L u k e describes the t r i a l as f o l l o w s : Jesus is being interrogated by the chief priests before the scribes and elders: " A r t t h o u the C h r i s t ? T e l l u s . A n d he said u n t o t h e m : If I tell y o u , y o u w i l l n o t believe, a n d if I also ask y o u , y o u w i l l not answer me n o r let m e go. Hereafter shall the S o n of m a n sit on the r i g h t h a n d of the p o w e r of G o d . " T h e n said they a l l : A r t t h o u then the S o n of G o d ? A n d he said u n t o t h e m : Y e say that I a m . A n d they s a i d : W h a t need w e a n y f u r t h e r witness, f o r w e ourselves have heard of h i s o w n mouth?" ( T h e Gospel according to St. L u k e x x i i . 67-71) St. M a r k ' s account is very s i m i l a r to St. M a t t h e w ' s . A f t e r t w o thousand years t h e s i t u a t i o n - - o n e of u n y i e l d i n g opposition between Jews a n d C h r i s t i a n s - - s t i l l remains u n c h a n g e d . In c o n c l u s i o n i t m a y n o t be amiss to relate a strange event w h i c h happened recently, i n v o l v i n g the barrister, H a n s D e u t s c h , a n i m p o r t a n t a n d respected member of the Jewish C o m m u n i t y i n Germ a n y . It w a s he w h o h a d intervened w i t h Pope P a u l V I i n support of Jules Isaac's thesis i n f a v o u r of the Jews, w h i c h b r o u g h t about the C o u n c i l vote. O n 3rd N o v e m b e r 1964 a bolt f e l l f r o m the blue. H a n s D e u t s c h was arrested at B o n n , charged w i t h s w i n d l i n g the G e r m a n G o v e r n ment. F o u r days later t h e f o l l o w i n g account appeared i n Le M o n d e u n d e r the h e a d i n g : HANS DEUTSCH PLAYED AN IMPORTANT PART IN CLAIMING INDEMNITIES D U E TO T H E VICTIMS OF N A Z I S M : " T h e arrest at B o n n of Professor H a n s D e u t s c h o n the 3rd N o v e m b e r seems to have aroused l i v e l y reaction at Berne, V i e n n a and other centres concerned w i t h G e r m a n c o m p e n s a t i o n to the Jewish v i c t i m s of N a z i s m . . . . T h e news w a s a n n o u n c e d o n the 4th N o v e m b e r b y a spokesman f o r the P u b l i c Prosecutor of t h e Federal R e p u b l i c at B o n n . Professor D e u t s c h is accused of h a v i n g embezzled n e a r l y 35,000,000 marks a n d of h a v i n g i n d u c e d third parties to make false statements. " T h e personality of Professor D e u t s c h a n d the circumstances of h i s arrest t h r o w a d i s q u i e t i n g light on a n affair destined to create a sensation . . . M r . D e u t s c h is of A u s t r i a n o r i g i n . H e

JULES ISAAC AND T H E C H U R C H

FATHERS

41

left V i e n n a after the A n s c h l u s s and went to Palestine, from w h e n c e he returned to E u r o p e after the w a r . A l a w y e r , he undertook to fight for the restitution of Jewish properties confiscated b y the G e r m a n s , n o t a b l y for those of the A u s t r i a n b r a n c h of the R o t h s c h i l d f a m i l y . H i s professional fees amounted to a considerable personal f o r t u n e , w h i c h increased w i t h investment so that he was able to donate large sums to aid the c u l t u r a l arts. " T h e Professor had been received i n audience by Pope P a u l V I , whose aid he had requested i n l a u n c h i n g a n appeal to fight prejudiced people w h o aggravate relations between Jews and C h r i s t i a n s . T h e Pope agreed to give his support to this project, w h i c h had been inspired b y the example of Jules Isaac. " T h e charge b r o u g h t against h i m has astonished the c i t y of V i e n n a , where m a n y circles have expressed their s y m p a t h y for M r . D e u t s c h , i n v i e w of his c u l t u r a l activities. Some reports say that Professor D e u t s c h was i n G e r m a n y to discuss methods of raising the m a x i m u m a m o u n t of i n d e m n i t i e s payable to the Jewish victims of N a z i s m . " Paris-Presse published two articles on the 8th and 13th N o v e m b e r f o l l o w i n g the Le M o n d e story, f r o m w h i c h the f o l l o w i n g passages have been t a k e n : " T h e H a t v a n y c o l l e c t i o n - - o n e of the most superb collections of E u r o p e a n paintings that e x i s t s - - i s the cause of the d o w n f a l l of the Jewish A u s t r i a n barrister, Professor H a n s D e u t s c h , w h o is accused of h a v i n g i m p r o p e r l y collected several m i l l i o n marks i n the names of the victims of N a z i p l u n d e r i n g . " F o r m e r SS C h i e f , H a u p t s t u r m f ü h r e r Frederick W i l k e , w h o is n o w a trouser m a n u f a c t u r e r i n F r a n k f u r t , joined D e u t s c h i n prison at B o n n . H i s evidence w o u l d have enabled the barrister to p u l l off the s w i n d l e of w h i c h he is accused. " B a r o n H a t v a n y , the 'Sugar K i n g ' of H u n g a r y , h a d b u i l t u p a collection of 800 pictures i n c l u d i n g R e m b r a n d t s , Goyas and Degas. It disappeared d u r i n g the w a r . T h e B a r o n died i n 1958 and his three daughters instructed Professor D e u t s c h to o b t a i n an indemn i t y f r o m the B o n n G o v e r n m e n t . Proof was still not available that the collection had a c t u a l l y been stolen b y the N a z i s . T h i s is w h e r e W i l k e came i n . H e h a d stated before the commission of e n q u i r y that the pictures had been removed by SS General v o n P i e f f e r - W i l d e n b r u c h and taken to B a v a r i a . T h e B o n n G o v e r n m e n t had n o alternative but to pay the i n d e m n i t y . A f t e r l e n g t h y discussion the total i n d e m n i t y to be p a i d to the H a t v a n y heirs was fixed at 35,000,000 marks. D e u t s c h received half of this sum f o r t h w i t h . It was later discovered that the collection had indeed

42

JUDAISM

AND T H E VATICAN

been taken but i t h a d n o t been stolen b y the N a z i s , b u t b y the Russians i n 1944. A n d this is w h y D e u t s c h w a s arrested w h e n he arrived i n B o n n last week to collect the balance of his 35,000,000 m a r k s . " H e is perhaps the most accomplished crook of the c e n t u r y . ' T h e D e u t s c h affair is n o w i n t h e hands of expert investigators. C h e m i s t s and graphologists are c a r e f u l l y e x a m i n i n g i n their laboratories every particle of the b u l k y dossier w h i c h Professor D e u t s c h h a d just s u b m i t t e d . " P r e l i m i n a r y investigations suggest that the Professor had already spent some 20,000,000 m a r k s p r e p a r i n g this dossier; for the forgeries w h i c h h e p r o d u c e d a n d the attestations of witnesses etc., are veritable masterpieces. 'If o u r suspicions are proved correct', said a G e r m a n l a w y e r w h o is closely connected w i t h the P u b l i c Prosecutor at B o n n , ' t h e D e u t s c h affair w i l l t u r n o u t to be one of the most g i g a n t i c swindles that have ever been seen i n G e r m a n y ' . F o r the m o m e n t H a n s D e u t s c h h a d lost n o n e of his self-confidence. ' M y w h o l e l i f e , ' h e said, 'bears witness f o r me. Pleas f o r the people of Israel, l i t e r a r y f o u n d a t i o n s , schools, the struggle to b r i n g together Jews a n d C h r i s t i a n s , n o t to m e n t i o n the r e s t - - t h e s e things just c a n n o t be i m a g i n e d . I c a n p r o v e , ' he said, 'that I have spent t h e w h o l e of m y life i n the service of great causes.' B u t w a s h e g i v i n g w i t h the left h a n d w h a t he received w i t h the r i g h t ? W a s M r . H y d e w o r k i n g f o r D r . J e k y l l o r was the D o c t o r o n l y a cover f o r M r . H y d e ? "

PART THE

P R O B L E M

OF

II THE

AGES

"It is no accident that Jews have been the precursors and makers of many revolutions of thought and spirit." Lord Sieff, Vice-President of W o r l d Jewish Congress i n article T H E M E A N I N G O F S U R V I V A L .

Jewish Chronicle, 22nd July, 1966

4 THE

COMPLEXITY JEWISH

OF T H E

PROBLEM

A s soon as one begins to examine the Jewish problem a major difficulty is encountered, namely its extreme complexity. The Jews are not only the adherents of a religion; despite the dispersion they belong to a distinct community i n which the factors of race, religion and nationality are so closely interwoven that it is impossible to separate them. But one must beware of misunderstanding these terms, for with the Jews they bear a completely different meaning from that attributed to them i n ordinary language. To be precise, let us say that the definition of the Jewish race does not correspond to the usual definition of the word race; that the Jewish religion bears no similarity to any other religion; and that the concept of the Jewish nation is inapplicable to any other nation and without precedent i n the history of the world. Furthermore, the Jews confuse the realities of the problem by adopting ambiguous arguments, and at the same time many Jewish people occupy prominent positions of responsibility among the societies of the nations they have entered. This explains why the Jews are obstinately and fanatically opposed to the Jewish question being discussed i n broad daylight. In his classic work, The Hapsburg Monarchy, written before the First W o r l d W a r , Henry Wickham Steed, a remarkably well-informed person, discussing this point, said: Their ideal "seems to be the maintenance of Jewishinternational influence as a veritable i m p e r i u m in imperiis. Dissimulation of their real objects has become to them a second nature, and they

deplore and tenaciously combat every tendency to place the Jewish question frankly on its merits before the world." ( H . W . Steed: The H a p s b u r g Monarchy, p. 179) W e will now attempt to depict i n broad outline the difficulty and complexity of the problem by resorting to the best informed writers on the question. 45

46

JUDAISM AND T H E VATICAN " T h e Jewish question is u n i v e r s a l a n d elusive. It cannot be t r u l y expressed either i n terms of r e l i g i o n , n a t i o n a l i t y , o r race. T h e Jews themselves seem destined so to arouse the passions of those w i t h w h o m they come i n t o contact that i m p a r t i a l i t y i n regard to them is rare. Some Jews, indeed, regard the v e r y recognition of the existence of a Jewish question as a confession of antiSemitism. . . . " Y e t it may safely be said that no question deserves more earnest study. It assumes a h u n d r e d forms, reaches i n t o unsuspected regions of n a t i o n a l a n d i n t e r n a t i o n a l life, a n d influences, for good o r e v i l , the m a r c h of c i v i l i s a t i o n . T h e m a i n d i f f i c u l t y is to find a starting-point f r o m w h i c h to approach i t , a coign of vantage h i g h e n o u g h to c o m m a n d a v i e w of its i n n u m e r a b l e ramifications. Is i t a question of race o r r e l i g i o n ? It is b o t h a n d more. Is i t a question of economics, finance a n d of i n t e r n a t i o n a l trade? It is these a n d s o m e t h i n g besides. A r e the peculiar characteristics that f o r m at once the s t r e n g t h a n d weakness of the Jews a result of religious persecution, o r have t h e Jews been persecuted because these characteristics have rendered t h e m odious to the peoples that have h a r b o u r e d t h e m ? T h i s is the o l d question w h e t h e r the h e n or t h e egg s h o u l d take genealogical precedence." ( H . W . Steed, i b i d . , p p . 145-6) M o r e recently D o c t o r A . Roudinesco has w r i t t e n t h a t : " T h e destiny of the Jewish people appears to the h i s t o r i a n as a p a r a d o x i c a l , incredible a n d almost incomprehensible p h e n o m e n o n . It is u n i q u e a n d u n e q u a l l e d i n t h e h i s t o r y of h u m a n i t y . " ( D r . A . R o u d i n e s c o : Le M a l h e u r d'Israel, p . 7) " F o r the w h o l e h i s t o r y of the Jewish people is u n i q u e a n d w i t h o u t exception i n t h e w o r l d . E v e n today i t is a n insoluble enigma f o r sociologists, philosophers a n d statesmen. E v e r y c u l t u r e is o r i g i n a l a n d i n d i v i d u a l , b u t Jewish c u l t u r e , the p r o d u c t of Jewish h i s t o r y , is absolutely e x c e p t i o n a l . " ( D a n i e l P a s m a n i k : Qu'est-ce que le Judaisme?, p . 83) " T h e Jewish people alone a m o n g the peoples of the w o r l d has subsisted f o r t w o thousand years w i t h o u t a historic f a t h e r l a n d , w i t h o u t a State, w i t h o u t a h o m e , w i t h o u t a n o r m a l economy, w i t h o u t a central coercive power; f o r m a n y centuries it has been the sport of other nations, i t has suffered h u m i l i a t i o n and persecution at their h a n d s , a n d i n spite of a l l this i t has kept itself i n t a c t - - s u r e l y this is one of the great enigmas w h i c h can o n l y be explained b y the thesis of the idea of the chosen people?

THE COMPLEXITY O F T H E JEWISH P R O B L E M

47

W h e t h e r it w i l l a l w a y s r e m a i n this w a y is another question. For o u r part, w e are c o n v i n c e d that n a t i o n a l values cannot be preserved i n d e f i n i t e l y w i t h o u t n a t i o n a l d i g n i t y . O n l y the f u t u r e can solve this p r o b l e m d e c i s i v e l y . " ( D a n i e l P a s m a n i k , i b i d . , p . 73) " T h e people of Israel has a peculiar place i n h i s t o r y , f o r i t is at one and the same time religion and nation, and these t w o factors are absolutely inseparable, w h i c h is n o t the case w i t h a n y other people. O b v i o u s l y Israel is a race, b u t n o t i n the biological sense, as the racists c l a i m , b u t i n a n e t h i c a l , historical sense." (Joshua J e h o u d a : L ' A n t i s é m t i s m e , Miroir du M o n d e , p . 209) T h e R e v . B o n s i r v e n , S.J., emphasises the racial aspect of the Jewish r e l i g i o n i n h i s book o n Judaism i n P a l e s t i n e : " J e w i s h n a t i o n a l i s m . . . exists, ardent a n d u n c o m p r o m i s i n g , i n the f o r m of a n a t i o n a l r e l i g i o n , or to p u t it more exactly, i n the f o r m of a r a c i a l r e l i g i o n . T h i s expression does n o t seem to make sense because i t l i n k s t w o terms a n d concepts that are directly opposed to each o t h e r : t h e concept of r e l i g i o n , w h i c h is of its n a t u r e s u p r a n a t i o n a l a n d u n i v e r s a l , a n d the concept of n a t i o n a n d race, w h i c h includes exclusiveness. S u c h is the f u n d a m e n t a l , c o n s t i t u t i o n a l paradox harboured b y J u d a i s m . " Le Judaisme

Palestinien

(Rev. B o n s i r v e n , S . J . : au temps de Jésus C h r i s t )

N a h u m G o l d m a n n , President of the W o r l d Z i o n i s t O r g a n i s a t i o n , declared i n 1961: "It is t o t a l l y undesirable to seek to define the Jewish people as a racial or religious c o m m u n i t y , or as a c u l t u r a l o r n a t i o n a l e n t i t y . Its u n i q u e h i s t o r y has created a u n i q u e collective p h e n o m e n o n to w h i c h none of the terms that are used i n different languages to describe h u m a n groups can be a p p l i e d . W h a t matters is t h i s : a Jew t h i n k s of h i m s e l f as a n i n t e g r a l part of Judaism, whatever w a y he m a y describe the Jewish people." ( Q u o t e d b y R a b i : A n a t o m i e du Judaisme français,

p. 304)

F i n a l l y , t w o non-Jewish w r i t e r s , one a Swiss a n d independent, and the other, J. M a d a u l e , s y m p a t h e t i c to the Jewish people, b o t h consider that the u n i t y of the H e b r e w people stems less f r o m the idea of race, n a t i o n o r r e l i g i o n than f r o m c o m m o n , essentially religious traditions:

JUDAISM AND T H E VATICAN " T h e difference between Judaism a n d every other c o n t e m p o r a r y religion is not a question of degree; it is a difference of species and n a t u r e w h i c h is f u n d a m e n t a l l y p a r a d o x i c a l . W e are not deali n g w i t h a n a t i o n a l religion but w i t h a religious n a t i o n a l i t y . " ( G . B a t a u l t : Le Problème Juif, p. 66) " W h a t is the exact nature of this Jewish n a t i o n a l i t y ? O n the one h a n d , it cannot be called p u r e l y religious i n essence since a great n u m b e r of Jews n o longer practise their r e l i g i o n , a n d o n the other, the other religions do not give rise to a n y attributes of n a t i o n a l i t y whatever. B u t if religion and n a t i o n a l i t y are perfectly distinct w i t h the Jews, as they are w i t h others, h o w can one e x p l a i n this strange n a t i o n a l i t y unattached to any l a n d ? T o the exception of all others, it is based on a c o m m o n past, on c o m m o n traditions w h i c h are religious i n o r i g i n . " (J. M a d a u l e : Les Juifs et le M o n d e A c t u e l , p .

155)

If f u r t h e r proof were w a n t e d of the c o m p l e x i t y of the Jewish p r o b l e m , i t is to be seen i n the d i f f i c u l t y i n v o l v e d i n the d e f i n i t i o n of a Jewish person i n l a w . O b l i g e d to give an official answer to this question, neither H i t l e r , n o r the V i c h y G o v e r n m e n t , n o r even the Israeli G o v e r n m e n t have succeeded i n elaborating a clear a n d satisfactory d e f i n i t i o n . B y the L a w of R e t u r n , the f u n d a m e n t a l l a w of the n e w Jewish State, p r o m u l g a t e d at T e l - A v i v i n 1948, Israel gave the freedom of the c o u n t r y to a l l Jews of the D i a s p o r a , w h a t e v e r their o r i g i n . O n c e this h a d been done, the g o v e r n m e n t h a d to w o r k out a legal definition as to w h o was and w h o was not a Jew. U n a b l e to find a legal f o r m u l a w h i c h took i n t o account the three factors of race, religion and n a t i o n a l i t y , the g o v e r n m e n t of T e l - A v i v was obliged to have recourse to the religious c r i t e r i o n . A Jew is someone w h o belongs to a Jewish c o m m u n i t y of r e l i g i o n or religious traditions a n d w h o is not converted to another r e l i g i o n . O n e does not even have to be a b e l i e v e r : "Present day Judaism is not identical w i t h religious practice. O n e can be Jewish, a n d one can be considered as such . . . w i t h out as m u c h as sharing the Jewish f a i t h , and n o t a b l y Jewish monotheism." (j. M a d a u l e , i b i d . , p . 107) Israeli legislation is based on the strictest religious intolerance. Indeed, conversion to another r e l i g i o n , p a r t i c u l a r l y C h r i s t i a n i t y , a u t o m a t i c a l l y excludes one f r o m the Jewish c o m m u n i t y . A C h r i s t i a n or M o s l e m Jew cannot take advantage of the L a w of R e t u r n w i t h o u t p r i o r n a t u r a l i s a t i o n , just l i k e a n y other foreigner.

T H E COMPLEXITY

O F T H E JEWISH

PROBLEM

49

" T h i s was confirmed i n December 1962 i n a solemn judgment i n the H i g h C o u r t of Israel, w h e n the f u l l r i g h t s of Israeli n a t i o n a l i t y were refused to a Jew converted to C h r i s t i a n i t y , w h o h a d long been l i v i n g i n Israel a n d w a n t e d to be considered a n Israeli, Father D a n i e l . Despite the recognised services w h i c h he has rendered the State, Father D a n i e l was not p e r m i t t e d to dispense w i t h the formalities of n a t u r a l i s a t i o n applicable i n Israel to non-Jews. In other w o r d s , because he was a C h r i s t i a n he was n o t allowed to enjoy the benefit of the L a w of R e t u r n to w h i c h he h a d appealed." (J. M a d a u l e , i b i d . , p p . 65-66) It w o u l d be the same as if an E n g l i s h Protestant, converted to C a t h o l i c i s m , ceased to be E n g l i s h . In a n article w h i c h appeared i n Aspects de la France o n 21st January 1965, X a v i e r V a l l a t quotes a no less t y p i c a l e x a m p l e : " P e r h a p s y o u believe that it is easy f o r a half-Jew to become an Israeli c i t i z e n . D o not be deceived. T h e case of M r s . R i t a E i t a n i , m u n i c i p a l counseller of N a z a r e t h , is i n s t r u c t i v e . H e r father, a P o l i s h Jew, was a N a z i v i c t i m . H e r mother is a G e r m a n C a t h o l i c , a n d she d i d not have her daughter immersed. B y reason whereof the M i n i s t e r of the Interior, M r . M o s h e S h a p i r o , requested M r s . E i t a n i to give u p her Israeli passport, since she was not Jewish in the terms of the l a w . w h i c h stipulates that the c h i l d born to a non-Jewish mother is not considered Jewish unless converted to Judaism. I t is c u r i o u s that Israel so r i g o r o u s l y applies the same method of d i s c r i m i n a t i o n for w h i c h it reproached the c i v i l Statute o n the Jews i n France under the V i c h y G o v e r n m e n t as the a b o m i n a t i o n of d e s o l a t i o n . " T h u s , p a r a d o x i c a l t h o u g h it m a y seem, Israel, a l a y State composed m a i n l y of atheists a n d free-thinkers, is f o u n d e d i n l a w o n theological concepts and religious i n s t i t u t i o n s . F u r t h e r m o r e , not o n l y has H e b r e w , a sacred language, been made the n a t i o n a l language, just as the B i b l e , a sacred book, has been made the n a t i o n a l book, but a great n u m b e r of religious practices have been preserved: " W h e n y o u see a seven-branched candlestick i n the k i b b u t z m a p a m , i n other words b e l o n g i n g to a l e f t - w i n g socialist party w h i c h professes atheism, y o u are told that it is a n a t i o n a l s y m b o l . D u r i n g the pascal time, it is impossible to o b t a i n unleavened bread i n Israel. It is rather as if i n a c o u n t r y where C a t h o l i c i s m was the d o m i n a n t religion, restaurants c o u l d o n l y serve meat on Fridays. If b y chance y o u light a cigarette o n the Sabbath i n the d i n i n g - r o o m of the K i n g D a v i d at Jerusalem after y o u r meal, a

JUDAISM AND T H E VATICAN

w a i t e r w i l l discreetly ask y o u to p u t i t o u t , as y o u c o u l d give offence to some other person i n t h e r o o m . . . . Jews a r e n o t allowed to smoke o n the S a b b a t h . " (J. M a d a u l e : Les Juifs et le M o n d e Actuel, p p . 68-69) F i n a l l y , the L a w of R e t u r n does not recognise c i v i l marriage, c i v i l divorce or c i v i l funerals. W h a t , f r o m the p o i n t of v i e w of t h e Statute, is the concern of the i n d i v i d u a l , is dealt w i t h b y the i n t e r i o r legislation of each f a i t h . A l a y State, practising religious intolerance, Israel, w h i c h also claims to be a democracy, is y e t one of the most r a c i a l l y conscious States i n the w o r l d . M i x e d marriages are f o r b i d d e n : " M i x e d marriages between Jews a n d non-Jews are n o t possible i n the n e w State of Israel, according to the l a w passed o n t h e 28th of A u g u s t , 1953." (F. L o v s k y : Antisémitisme et Mystère d'lsrael, p . 116) I n this, Israeli legislation is merely r a t i f y i n g t h e o p i n i o n of t h e Rabbinical consistory: " T h e conference of E u r o p e a n Rabbis w h i c h was held i n 1960 i n Great B r i t a i n passed the f o l l o w i n g m o t i o n : W e consider that it is our solemn d u t y to w a r n o u r communities and every son and every daughter of the Jewish people against the terrible e v i l of mixed marriages w h i c h destroys the integrity of the Jewish people and shatters f a m i l y l i f e . " ( R a b i : Anatomie

du Judaisme

français, p p . 259-60)

In the State of Israel death itself does not b r i n g peace: " T h e non-Jewish h u s b a n d c a n n o t be buried i n the J e w i s h cemetery beside his w i f e : apart f r o m the case of a convert, n o space m a y be g i v e n or sold i n a Jewish cemetery to a non-Jewish person. " I n December 1957, A a r o n Steinberg, the seven-year-old s o n of recent i m m i g r a n t s , died at Pardess H a n n a i n Israel. H i s father was Jewish, the m o t h e r C h r i s t i a n . A c c o r d i n g to R a b b i n i c a l l a w the c h i l d of a n exogamous u n i o n takes the religion of h i s m o t h e r , but i n c a n o n l a w the c h i l d takes after the father. A s a result the parents met w i t h a refusal both f r o m the C a t h o l i c cemetery at H a i f a and the Jewish cemetery at Pardess H a n n a . A l t h o u g h there are o n l y religious cemeteries i n Israel, a little place was secured f o r the body, b u t outside t h e w a l l . " ( R a b i , ibid., p p . 261-75) It is the same racial spirit of the L a w of R e t u r n w h i c h i n 1948 drove back into Jordan 900,000 A r a b s f r o m Palestine.

THE COMPLEXITY

OF T H E JEWISH

PROBLEM

51

F i n a l l y , the trial of E i c h m a n n has set a precedent in l a w w h i c h m a y w e l l produce grave a n d l o n g - t e r m consequences. A t the to p a y to done to 2,000,000 regularly,

end of the Second W o r l d W a r , G e r m a n y was condemned the State of Israel i n compensation for the wrongs she h a d G e r m a n and foreign Jews i n d e m n i t i e s a m o u n t i n g to m a r k s a year, a n d these p a y m e n t s , w h i c h have been made have contributed considerably to the budget of Israel. 1

In 1960 A d o l f E i c h m a n n , a G e r m a n c i t i z e n w h o h a d taken refuge i n A r g e n t i n a , was k i d n a p p e d b y Israeli secret agents, i n contempt of the l a w of the c o u n t r y , and b r o u g h t before a n Israeli court for crimes c o m m i t t e d , i n the exercise of his office, against G e r m a n and foreign Jews. H e was condemned to death a n d executed. B y a r r o g a t i n g to itself the right to a p p l y Israeli l a w to a G e r m a n for crimes c o m m i t t e d i n G e r m a n y and w h i c h were answerable at l a w to the courts of his o w n c o u n t r y , the State of Israel has created a grave legal precedent. Indeed, as M r . R a y m o n d de Geouffre de la Pradelle, a l a w y e r of i n t e r n a t i o n a l repute, p o i n t e d o u t i n the Figaro o n the 9th J u n e

1960: " T h e t r a c k i n g d o w n (of w a r c r i m i n a l s ) by the A l l i e s , w h i c h began the day after the w a r ended, was based o n the agreement of L o n d o n of the 8th A u g u s t 1945, a n d the declaration of M o s c o w of the 30th October 1943, to w h i c h the former document expressly refers. " T h e p r i n c i p l e laid d o w n is that w a r c r i m i n a l s shall be sent back to the c o u n t r y w h e r e they c o m m i t t e d their crimes. Furthermore, the Statute of L o n d o n of the 8th A u g u s t 1945, set u p an i n t e r n a t i o n a l M i l i t a r y C o u r t to t r y those whose crimes were not confined to a n y precise geographical l o c a t i o n . " T h e Statute of L o n d o n was p r o m u l g a t e d by the A l l i e s after they h a d received the power to exercise G e r m a n sovereignty contained i n the u n c o n d i t i o n a l surrender, w h i c h was handed to them on the 8th of M a y , 1945, by the head of the R e i c h G o v e r n m e n t , Grand Admiral Doenitz. "No

i n t e r n a t i o n a l document

authorises

the State of Israel

to

In M a r c h 1965 Le Monde drew attention to the fact that on the expiration of the agreement which had been concluded with Israel i n virtue of reparation for damages caused to the Jews, the government of Bonn w i l l have paid out £ 3 3 6 , 1 6 8 , 0 0 0 (4,140 million new francs). Besides, Israel will have received goods and equipment to the value of 2,880 million N . F . ( £ 1 7 5 , 3 9 2 , 0 0 0 ) from Germany. O n top of this, Germany has paid indemnities to claims by individual Jewish victims which exceed the above figures. 1

52

JUDAISM AND T H E VATICAN

t r y a f o r e i g n n a t i o n a l to w h o m are i m p u t e d crimes against h u m a n i t y o r w a r crimes w h e n these crimes were c o m m i t t e d abroad. F u r t h e r m o r e , at t h e t i m e w h e n these crimes were c o m m i t t e d , there was n o question of the v i c t i m s being of Israeli n a t i o n a l i t y , since the State of Israel h a d n o t then come i n t o existence. " T h e State of Israel is a sovereign p o w e r . W i t h i n the l i m i t s of the area u n d e r its j u r i s d i c t i o n Israel c a n , if she so desires, confer o n herself w h a t e v e r j u r i s d i c t i o n a l p o w e r she t h i n k s fit. B u t this l a w violates the general principles of l a w a n d of the i n t e r n a t i o n a l rule that competence to t r y crimes o f a n essentially i n t e r n a t i o n a l character is itself i n t e r n a t i o n a l , since, as the crimes were committed i n G e r m a n y at a period w h e n G e r m a n l a w considered them permissible, t h e y o n l y constitute crimes f r o m t h e p o i n t of v i e w of i n t e r n a t i o n a l l a w . " T h u s , i n b o t h the case of the indemnities p a i d b y t h e B o n n g o v e r n m e n t a n d of the t r i a l of E i c h m a n n , i t is the State of Israel w h i c h has come forward as the sole qualified representative of the Jewish c o m m u n i t y of the w o r l d , a n d as the sovereign State of the Jewish people throughout the w o r l d . N o t h i n g c o u l d i l l u s t r a t e more c l e a r l y both t h e closeness a n d the ambiguousness of the ties w h i c h l i n k the State of Israel a n d the Jews of the D i a s p o r a . T h e Jews have a l w a y s claimed to be l o y a l citizens of the countries w h e r e they reside. B u t , as w e have seen above, the i n d e m n i t i e s a n d the t r i a l of E i c h m a n n prove that o n the c o n t r a r y the Jews r e m a i n strangers i n the countries that receive t h e m , a n d that t h e y consider they are answerable at l a w , n o t to these countries, b u t to t h e State of Israel.

5 MOSAIC

L A W

A N D

THE

T A L M U D

W H E N one talks about the Jewish religion one thinks most commonly about the Mosaic law (or Pentateuch), codified in the Torah. Christianity cannot feel any particular animosity or mistrust with regard to the Pentateuch, which is one of its sacred books. It only considers that the Mosaic law has been transcended and superseded by the superior precepts of the Gospel; between the two there is consanguinity and continuity and not fundamental opposition. "Though Torah scrolls often were trampled underfoot by screaming mobs looting synagogues, or burned with the synagogue itself, such acts were never sanctioned by the Church, and the Torah was never officially condemned. Though Judaism was reviled as a blasphemy, though Jews were killed for being unbelievers, the Torah itself was looked upon with respect, for it was the Law of God. A s one Pope expressed it, ' W e praise and honour the Law, for it was given to your fathers by Almighty God through Moses. But we condemn your religion and your false interpretation of the

Law.'

"

(M.I.

D i m o n t : Jews, God and History, p. 240)

But if some Jews have still remained faithful to tradition and the Torah, the majority have long since abandoned it in favour of the Talmud, a collection of commentaries on the Law compiled by the Pharisees and Rabbis between the second and the fifth century A.D. M a n y have become completely agnostic. Let us hear what Wickham Steed and eminent Jewish thinkers have to say about this delicate problem: "The Sadducees struggled for centuries against the tendency to wrap Judaism in an insulating mantle of precepts and commentaries, but the fall of Jerusalem decided the struggle definitely in favour of the Pharisees, who so multiplied commentaries upon the Law that codification became indispensable. A code named Mishna (Doctrine) was elaborated. From generation to generation the Mishna commentaries grew until their volume became un53

54

JUDAISM A N D T H E VATICAN manageable. O n c e more codification proved necessary. T o w a r d s the m i d d l e of the fifth c e n t u r y A.D. a M i s h n a code was f o r m e d i n Palestine a n d , at the end of the same c e n t u r y , a second code at B a b y l o n . B o t h codes were called ' T a l m u d ' (Research or Investigation). W h i l e the Palestine T a l m u d p l a y e d a n i n s i g n i f i c a n t part i n the subsequent life of J e w r y , the B a b y l o n i a n T a l m u d was regarded as a n a t i o n a l possession. It has remained ' T h e B o o k ' for O r t h o d o x Jewry. It replaced the T o r a h as the f o u n t a i n of a l l w i s d o m and as the guide i n every detail of d a i l y life. T h e T a l m u d , despite its character as a c o m m e n t a r y u p o n a c o m m e n t a r y u p o n a L a w of u n c e r t a i n o r i g i n , has not o n l y preserved the Jewish N a t i o n but has i m b u e d it w i t h a Pharisee spirit a n d separated i t , perhaps for ever, f r o m the m a i n stream of h u m a n c u l t u r e . " ( H . W . S t e e d : T h e Hapsburg

M o n a r c h y , p p . 164-5)

Bernard Lazare confirms this v i e w : " I t m a y be said that true M o s a i s m , purified and enlarged by Isaiah, Jeremiah a n d E z e k i e l , broadened and generalised b y the Judaeo-Hellenists, w o u l d have b r o u g h t Israel to C h r i s t i a n i t y , b u t for E s r a i s m , Pharisaism a n d T a l m u d i s m , w h i c h held the mass of the Jews b o u n d to strict observances and narrow ritual practices. . . . " A s the Book c o u l d not be proscribed, it was belittled a n d made subordinate to the T a l m u d ; the doctors d e c l a r e d : T h e l a w is water, the M i s h n a is w i n e . ' A n d the reading of the B i b l e was considered less beneficial, less c o n d u c i v e to salvation than the readi n g of the M i s h n a . . . . (Bernard L a z a r e : A n t i - S e m i t i s m , p . 17) " I t was o n l y after a l l this that the rabbis u l t i m a t e l y t r i u m p h e d . T h e i r end was attained. T h e y h a d cut off Israel f r o m the comm u n i t y of nations; t h e y h a d made of it a s u l l e n recluse, a rebel against a l l l a w s , foreign to a l l feeling of f r a t e r n i t y , closed to a l l b e a u t i f u l , noble a n d generous ideas; they h a d made of it a s m a l l a n d miserable n a t i o n , soured by isolation, brutalised by a n a r r o w education, demoralised and corrupted by a n unjustifiable pride. " W i t h this t r a n s f o r m a t i o n of the Jewish spirit and the v i c t o r y of sectarian doctors, coincides the b e g i n n i n g of official persecution. U n t i l that epoch there h a d o n l y been outbursts of local h a t r e d , but n o systematic vexations. W i t h the t r i u m p h of the Rabbinites the ghettos come into being. T h e expulsions and massacres commence. T h e Jews went to live a p a r t - - a l i n e is d r a w n against t h e m . T h e y detest the spirit of the nations amidst w h o m they l i v e , the

MOSAIC LAW AND T H E T A L M U D

55

nations pursue t h e m . T h e y b u r n the M o r e h - - t h e i r T a l m u d is b u r n e d a n d they themselves are b u r n e d w i t h i t . " (Bernard Lazare, i b i d . , p p . 18-19) I n h i s book Le Malheur d'lsrael, D o c t o r A . Roudinesco shows h o w the Judaism of the prophets, u n i v e r s a l i n s p i r i t , was to end i n C h r i s t i a n i t y , a n d h o w the Judaism of the L a w , f o u n d e d o n the T a l m u d , was to deviate a n d finally break f r o m i t : " M o d e r n o r t h o d o x y is not the r e l i g i o n of the Bible a n d of the Prophets. It is a post-Biblical or T a l m u d i c r e l i g i o n b u i l t u p b y the Pharisees a n d doctors of the L a w between the second a n d fifth centuries after Jesus C h r i s t , to preserve the small m i n o r i t y of Jews w h o h a d n o t f o l l o w e d C h r i s t , a n d to c o n s u m m a t e the definite break f r o m t r i u m p h a n t C h r i s t i a n i t y . " T h e u n i v e r s a l , messianic, finalist Judaism of the Prophets ended w i t h Jesus, a n d conquered the w o r l d i n the C h r i s t i a n f o r m . " L e g a l , n a t i o n a l Judaism kept its G o d e x c l u s i v e l y i n the comm u n i t y of its choice, w h i c h it has striven to protect f r o m the dangers that c o n s t a n t l y threaten i t . It is based on a n interpretat i o n of b i b l i c a l texts b y o r a l , n o t revealed, traditions called M i s c h n a , G e m a r a , H a l a k a a n d H a g a d a . T h i s collection, k n o w n as the T a l m u d , was first conceived of i n Jerusalem towards the end of the second c e n t u r y a n d completed i n B a b y l o n i n the f i f t h c e n t u r y . T h e t w o T a l m u d s consist of eleven volumes i n octavo a n d are t w e n t y times the size of the B i b l e . " ( D r . A . R o u d i n e s c o : Le Malheur

d'Israel, p p . 114-15)

" T h i s i m p o s i n g collection of r a b b i n i c a l w o r k s has erected a rampart of laws a r o u n d Judaism a n d stamped i t w i t h the r i g i d i t y a n d lack of m o b i l i t y w i t h w h i c h it is still distinguished today. "It is i n h i s religion that a l l the elements that are specifically Jewish must be sought. S p r u n g f r o m its rigid a n d peculiar practices, h i s religion isolates the Jew and confers o n h i m the character of a sort of foreign c o l o n y , u n i q u e i n its k i n d , l i v i n g i n the midst of other n a t i o n s . Despite the prevalence of heterogeneousness, i n breeding a n d the absence of a n y proselytism have finally created a sort of e t h n i c b y a process of selection. " I n contrast to the religion revealed b y A b r a h a m , a n d legislated b y Moses, based on a n a t i o n a l G o d . stands the religion of the Prophets, inspired b y a u n i v e r s a l G o d w h o w a s just a n d good. W i t h the Prophets, the idea of m o r a l i t y penetrates a n d is incorporated i n t o their r e l i g i o n . O f necessity, the n a t i o n a l G o d was egoistic; he was not m e r c i f u l f o r 'he visited the sins of the fathers on their children a n d on their children's c h i l d r e n u n t o the

56

JUDAISM AND T H E

VATICAN

f o u r t h generation' (Exodus x x x i v . 7). H e ordered Moses a n d Joshua to destroy the other peoples pitilessly, and not to convert t h e m . W i t h the Jewish Prophets there appears f o r the first time i n the h i s t o r y of h u m a n i t y the idea of u n i v e r s a l brotherhood. ( D r . A . Roudinesco, i b i d . , p p . 125-26) " A s f r o m the year 725 before the present era, Isaiah, A m o s , Hosea, M i c a h , Deutero-Isaiah, Jeremiah, E z e k i e l a n d D a n i e l created a n e w religion of a s p i r i t u a l and m o r a l elevation u n k n o w n before t h e n . It is d u e to them that Y a h v e became a u n i v e r s a l G o d ; a n d i t is also due to them that Israel m a i n t a i n e d t h e c u l t of the one G o d . T h e y saved b o t h Judaism and m o n o t h e i s m . O n e m u s t read the Prophets to find out h o w far the Jewish people had been carried a w a y b y i d o l a t r y . U n c i r c u m c i s e d i n their hearts and stiff-necked, the people were r e t u r n i n g to their idols as the dog to h i s v o m i t . It is n o t w i t h o u t reason that the m e m o r y of m a n i f o l d g o l d calves has s u r v i v e d the ages. T h e leaders set the example: S o l o m o n , despite h i s p r o v e r b i a l w i s d o m , w o r s h i p p e d A s t a r t e and M i l c o m and b u i l t a temple at K e m o s h and M o l o c opposite Jerusalem ( K i n g s x i . 5). Jeroboam the first set u p golden calves 500 years after A a r o n ' s , T e r t u l l i a n said that the Jews o n l y practised c i r c u m c i s i o n to check the tendency to i d o l a t r y and to r e m i n d them of their true G o d . U n d e r K i n g M a n a s s e h false Gods were w o r shipped i n the T e m p l e itself, w h i c h h a d become a veritable Pant h e o n . W i t h o u t the Prophets the w o r s h i p of Y a h v e m i g h t perhaps have been e n g u l f e d . " (Dr. A. Roudinesco. i b i d . , pp. 126-27) T h e s u b s t i t u t i o n of the T a l m u d f o r the T o r a h h a d t w o consequences w h i c h have never ceased to w e i g h h e a v i l y o n the destinies of the Jewish people t h r o u g h o u t the centuries. F i r s t l y , it exacerbated Jewish religious exclusiveness w h i c h began to develop more a n d more i n t o a n a t i o n a l and p o l i t i c a l f o r m , as F . Fejtö shows very clearly i n h i s w o r k , Dieu et son Juif: " Y o u above a n y other a r c t h e jealous people. T h a t is y o u r t r u t h and y o u r falsehood, i t is y o u r curse. . . . " I t is y o u w h o asked G o d n o t to deal w i t h the other peoples, to repudiate all his other c h i l d r e n . " A l l or n o t h i n g was y o u r motto, n o t his. T y r a n n i c a l c h i l d r e n , v o u w o u l d have h i m all to yourselves. O n the pretext of m a k i n g h i m y o u r o n l y Lord, y o u r o n l y M a s t e r , y o u r o n l y K i n g , y o u worked unceasingly to b r i n g h i m d o w n to your level, to dominate h i m , to make h i m the slave a n d instrument of y o u r n a t i o n a l expansion. . . .

MOSAIC LAW

AND T H E

TALMUD

57

" N o t h i n g c o u l d be less generous or m o r e possessive t h a n y o u r love of G o d . . . . " T o p u t it quite s i m p l y , y o u w a n t e d to be l i k e h i m , to substitute yourselves for h i m , to take his place. N o t h i n g less than that! " T h e idea of s h a r i n g G o d w i t h others was inadmissible to y o u . E q u a l l y i n s u p p o r t a b l e was the t h o u g h t of y o u r i n e q u a l i t y a n d i n f e r i o r i t y w i t h regard to h i m . W h y s h o u l d he have e v e r y t h i n g and y o u n o t h i n g ? W h y should he be a l l - p o w e r f u l and y o u powerless? W h y c a n he take e v e r y t h i n g that belongs to y o u if i t pleases h i m : y o u r wives, y o u r m o t h e r , y o u r sisters, y o u r daughters, y o u r flocks, y o u r l a n d , w h i l e y o u c a n o n l y b o w d o w n before the expression of his w i l l ? It is u n j u s t , y o u c r y . It is not a covenant between equals, it is slavery. It is not a contract, i t is dictatorship. . . . " A n d t h e n there sprang u p i n y o u r s o u l , f r o m the depths of y o u r collective conscience, that quarter w h e r e n o m a n dares to v e n t u r e once the n i g h t has f a l l e n , this u n u t t e r a b l e , monstrous d r e a m , to m a k e h i m disappear i n one w a y or another a n d to substitute yourselves for h i m , to become l i k e h t m , to be G o d . " Y o u d i d n ' t take l o n g to t r a n s f o r m yourselves f r o m A d a m to C a i n a n d to k i l l A b e l , the best a m o n g y o u , the one whose offeri n g h a d been accepted. . . . " W h i l e p r o c l a i m i n g the existence of one G o d of the universe the f e w obstinately persists i n seeking to capture this G o d for himself, and to exclude a l l others f r o m the covenant. . . . " (F.

Fejtö:

Dieu et son ]uif,

p p . 104-109)

B e r n a r d L a z a r e is no less e x p l i c i t : " W i t h the l a w , yet w i t h o u t Israel to p u t it i n t o practice, the w o r l d c o u l d not exist, G o d w o u l d t u r n i t back i n t o n o t h i n g ; n o r w i l l the w o r l d k n o w happiness u n t i l it be b r o u g h t u n d e r the d o m i n a t i o n of that l a w , that is to say, u n d e r the d o m i n a t i o n of the Jews. T h u s the Jewish people is chosen b y G o d as the trustee of H i s w i l l ; it is the o n l y people w i t h w h o m the D e i t y has made a covenant; it is the choice of the L o r d . . . . "Israel is placed under the very eye of Jehovah; i t is the Eternal's favoured son w h o has the sole right to his love, to his g o o d w i l l , to his special protection; other m e n are placed beneath the H e b rews, a n d it is by mere mercy that they are entitled to d i v i n e m u n i f i c e n c e , since the souls of the Jews alone are descended f r o m the first m a n . T h e w e a l t h w h i c h has come to the nations, i n t r u t h belongs to Israel. " T h i s f a i t h i n their predestination, i n their election, developed

58

JUDAISM AND T H E VATICAN

among the Jews an immense pride. It led them to view the Gentiles with contempt, often with hate, when patriotic considerations supervened to religious feelings." (Bernard Lazare: Anti-Semitism, pp. 13-14) The second consequence of the transition from the Torah to the Talmud is equally important; contrary to an opinion which throws a completely false light on the problem of the relationship of Judaism and Christianity, neither faith any longer, since that date, rest upon a common book. Indeed, they have become more and more foreign to each other. "Christianity cannot be called a little Jewish sect which had some success, as the rabbis claim. Christianity in all its true purity and grandeur fulfilled Judaism and, by denationalising it, made it universal and human, according to the expectations of the prophets. Jesus, the man of God, incomparable and unequalled, could have been accepted as the Messiah i n accordance with the eschatology and messianism of Israel. Is it for the Jews to complain if the Christians recognised God himself in this son of Israel? For two thousand years Judaism had contained the seed of Christianity in spirit. Already prophecy had pointed to a Christianity in gestation. The birth of the child was a matter of time. Having rejected its own offspring, Judaism withered and withdrew into itself in morose, proud and sterile isolation. It completely abandoned proselytism and set itself up as the national religion of a small fraction of the Jewish people. "Paradoxical though it may seem to both Jews and Christians, it is in Christianity that the true religion of Israel was realised. The modern Jew practises a religion which is posterior to the evangelical contribution established by the doctors of the Law, on a Bible interpreted on the edge of the Revelation. Whereas the Judaism of the prophets was enriched by the message of Jesus, the Judaism of the rabbis was engulfed in the Talmud." (Dr. A . Roudinesco: Le Malheur

d'Israel, p.

140)

"The Judaism of the Diaspora, hellenic Judaism as it was called, which represented nine-tenths of the Jews of the Empire, liberated from the constraint of the circumcision, denationalised, openminded and receptive, disappeared in about the fifth century, probably as a result of fusion with Christianity. Far removed from Jerusalem, it was not greatly affected by the catastrophes in the years 70 and 133. After the official creed of Jerusalem had passed away, the Palestine Jews looked upon the Jews of the dispersion as suspect from the point of view of strict orthodoxy. The rupture

MOSAIC LAW AND T H E T A L M U D

59

between t h e Judaism of the D i a s p o r a a n d r a b b i n i c a l Judaism w a s the w o r k of t h e scribes, the doctors a n d t h e pharisees of t h e L a w . A s f r o m the second c e n t u r y , the rabbis of B a b y l o n a n d Galilee elaborated a religious, p o l i t i c a l a n d social code k n o w n as t h e T a l m u d . T h i s book regulated t h e life of t h e Israelite i n a different spirit f r o m that of the prophets a n d t h e B i b l e . If serious divergences h a d existed between the O l d a n d t h e N e w Testament, the C h r i s t i a n s w o u l d n o t have kept the t w o texts, the one f o l l o w i n g o n f r o m the other. H a v i n g rejected t h e G o s p e l , t h e rabbis were obliged to re-interpret the text of t h e o l d B i b l e . T h e y carried o u t this w o r k b y means of o r a l traditions more or less consistent w i t h the o l d t e x t s : the M i s h n a a n d the G e m a r a . T h e result of this c o m p i l a t i o n was a n e w Bible; the o l d remains w i t h the C h r i s t i a n s . T h e T a l m u d is composed of eleven t h i c k v o l u m e s . T h i s b a n e f u l book, f o r the most part u n i n t e l l i g i b l e , a sad w r e c k of t h e Judaism of t h e prophets, does n o t e n r i c h the h u m a n spirit (Salomon R e i n a c h ) . T h e a i m of the T a l m u d w a s to save w h a t remained of Israel f r o m being absorbed b y C h r i s t i a n i t y . . . the o l d s p i r i t u a l treasure of the prophets w a s abandoned b y the rabbinites. . . . " W h i l e O r i g e n , C l e m e n t of A l e x a n d r i a , St. A u g u s t i n e were e n r i c h i n g C h r i s t i a n i t y , Judaism poverished b y the T a l m u d . "The imposition of the ideals of the T a l m u d on of Judaism has been the calamity of the Jewish this day.

(Dr.

A.

Jerome a n d St. was being i m the n e w branch people even to

Roudinesco, i b i d . , p p . 25-26)

6 T H E

M A R R A N O S

M E M B E R S H I P of the C a t h o l i c C h u r c h is not based o n race; it is solely a matter of religious f a i t h . I n the eyes of t h e C h u r c h , a Jewish convert is a C h r i s t i a n w h o shares to the f u l l the privileges of membership of the C h u r c h . " B a p t i s m confers f u l l m e m b e r s h i p of the C h r i s t i a n c o m m u n i t y w i t h o u t a n y reservations whatsoever. C o n v e r s i o n of the Jews w a s not o n l y t h o u g h t desirable b u t a c t i v e l y sought after. O n c e converted, they were received w i t h j o y ; conversion p u t a n e n d to a l l segregation. A t the present time, h o w e v e r , the Jew is n e i t h e r w a n t e d n o r sought after; n a t i o n a l a n d racial a n t i s e m i t i s m is m u c h more d i s c r i m i n a t i n g . " ( D r . A . Roudinesco, Le M a l h e u r d'Israel, p p . 42-43) " H a v i n g recognised certain r i g i d l y defined characteristics i n each n a t i o n , m o d e r n n a t i o n a l i s m has refused to see the Jew i n a n y other l i g h t than that of a stranger i n the l a n d , a stateless a n d cosmopolitan person. N o d i s t i n c t i o n at a l l is made between the assimilated Jew a n d the Jew w h o is conscious of h i s n a t i o n a l traditions. M o d e r n a n t i s e m i t i s m is more i l l o g i c a l t h a n that of the M i d d l e A g e s w h i c h was based o n indisputable religious objections a n d not o n u n p r o v e d hypotheses a n d nebulous ideas. " I n as m u c h as h e is a stranger the Jew s h o u l d be rejected because n a t i o n a l i s m also harbours a hatred of f o r e i g n e r s . " ( D r . A . Roudinesco, i b i d . , p . 76) T h e C h r i s t i a n a t t i t u d e i n mediaeval times is w e l l s u m m e d u p i n the f o l l o w i n g appeal to the Jews made b y the Bishop of C l e r m o n t Ferrand, Saint A v i t : " R e m a i n a m o n g us and live like us or depart as q u i c k l y as possible. G i v e us back this land to w h i c h y o u are strangers; spare us y o u r presence here, or, if y o u w i s h to remain here, share i n our f a i t h . " (F. L o v s k y : A n t i s é m i t i s m e et M y s t è r e d'Israel, p. 182)

60

THE

MARRANOS

6l

T h e Jews w h o did not w a n t to leave a n d w h o obstinately resisted conversion retorted b y h a v i n g recourse to u n d e r h a n d methods w h i c h led to great bitterness a n d caused p r o f o u n d uneasiness. T h e practise of M a r r a n i s m , w h i c h w a s carried to great lengths i n S p a i n , perm a n e n t l y envenomed relations between Jews a n d non-Jews. Massoutié, a w r i t e r w h o has devoted t w o extremely interesting books to a s t u d y of the Jewish p r o b l e m , has the f o l l o w i n g comment to m a k e : " J u d a i s m reacted to other religions i n m a n y different w a y s , b u t the most e x t r a o r d i n a r y reaction of a l l . . . is u n d o u b t e d l y w h a t w e w i l l call the phenomenon of Marranism. T h i s is w h a t W e r n e r Sombart has to say on the subject (p. 385): T h e sudden increase i n the numbers of pretended conversions of Jews to paganism, to the M o s l e m r e l i g i o n , to C h r i s t i a n i t y , is such a n e x t r a o r d i n a r y p h e n o m e n o n , s u c h a u n i q u e event i n the h i s t o r y of m a n k i n d , that w e cannot f a i l to be astonished a n d d u m b f o u n d e d every time w e come to s t u d y i t . ' (L. M a s s o u t i é : Judaisme et Hitlérisme,

p p . 97-99)

" T h e M a r r a n o s were S p a n i s h Jews i n semblance converted to C h r i s t i a n i t y . It was f r o m 1391 onwards a n d , according to G r a e t z , f o l l o w i n g religious persecution, that m a n y Jews i n S p a i n decided to adopt the C a t h o l i c f a i t h . T h e r e w a s n o t h i n g n e w i n this because, l o n g before t h e m , their ancestors of the dispersion h a d already h a d recourse to this ruse, either to escape religious persecut i o n , or f o r motives of sheer m a t e r i a l g a i n . " (L. Massoutié, i b i d . , pp. 97-99) " H o w e v e r that m a y be, while they ostensibly practised Catholicism the Marranos all the while secretly f o l l o w e d the rites of Judaism to w h i c h they had remained deeply attached. T h e Spani s h people were not deceived as to the sincerity of the religious beliefs of t h e n e w C h r i s t i a n s . W i t h good reason the Spaniards were suspicious of them a n d called them M a r r a n o s , w h i c h means 'accursed, d a m n e d ' , or i n p o p u l a r language, ' s w i n e ' . A n extrao r d i n a r y aspect of the s i t u a t i o n a n d o n e w h i c h I a d m i t I f a i l to u n d e r s t a n d is that the M a r r a n o s were n o t satisfied w i t h z e a l o u s l y s u b m i t t i n g to the a u t h o r i t y of the C h u r c h ; they w e n t m u c h f u r t h e r s t i l l a n d carried their deceit to extreme l i m i t s . T h u s it was that m a n y of them, both m e n a n d w o m e n , d i d n o t hesitate to enter religious o r d e r s - - w h i c h they were i n n o w a y obliged to d o - - a n d became m o n k s or n u n s . W h a t is more, M a r r a n o s became priests a n d even bishops. If Jewish historians themselves had n o t told us this, w e could h a r d l y believe i t .

62

JUDAISM

AND T H E

VATICAN

" W e c a n u n d e r s t a n d w h y t h e S p a n i s h people became a n g r y w h e n this was discovered; i t was f o l l o w i n g this discovery that the S p a n i s h I n q u i s i t i o n was set u p . " (L. Massoutié, i b i d . , p p . 100-101) " T h e struggle between the I n q u i s i t i o n a n d the M a r r a n o s w e n t o n f o r several centuries i n t h e d a r k , a n u n p a r a l l e l e d , u n e x a m p l e d struggle, G r a e t z tells u s , i n w h i c h a l l t h e techniques o f deceit a n d doggedness of purpose were pitted against accusations and cruelty." ( L . Massoutié, i b i d . , p p . 103-105) "Protestantism h a d its M a r r a n o s , too. Secret Jews were n u m e r ous a m o n g the Protestant refugees o f the seventeenth c e n t u r y at the time o f t h e revocation o f t h e Edict o f N a n t e s , as W e r n e r Sombart tells us. I n G e r m a n y f o r instance, w e c a n rate the famous poet, H e n r y H e i n e , as a Protestant M a r r a n o . A m a z i n g as i t m a y seem, this is h o w G r a e t z refers t o H e i n e a n d to h i s co-religionist, Louis Boerne, b o t h o f t h e m converts t o Protestantism. I quote f r o m a passage i n Geschichte der Juden, v o l u m e x i , page 368, w h i c h was o m i t t e d f r o m t h e F r e n c h translation b y Moses B l o c h : " T h e y were divorced f r o m Judaism o n l y s u p e r f i c i a l l y , l i k e f i g h t i n g m e n w h o p u t o n the a r m o u r a n d colours o f their enemy i n order to strike h i m d o w n a n d destroy h i m w i t h greater cert a i n t y a n d v i g o u r . W h a t c a n o n e m a k e of such b e h a v i o u r b y the sensitive a u t h o r o f t h e Intermezzo a n d t h e l i v e l y w r i t e r of the R e i s e b i l d e r ? ' (L. Massoutié, ibid., pp. 103-105) " I n a passage o f h i s History of the Jews, G r a e t z tells u s o f S p a n i s h a n d Portuguese M a r r a n o s w h o , b e h i n d the mask o f C h r i s t i a n i t y a n d i n the h a b i t o f m o n k s , 'jealously cherished the sacred flame of their p a t e r n a l r e l i g i o n , a n d at the same time u n d e r m i n e d the f o u n d a t i o n s of the p o w e r f u l C a t h o l i c m o n a r c h y . ' "If i t is o n l y reasonable f o r a Jew n o t to give u p h i s r e l i g i o n and even to preserve the w o r s h i p of his race a n d ancestors secretly, all the w h i l e b e h a v i n g as a l o y a l c i t i z e n i n the l a n d of h i s adopt i o n , i t is i n c o m p r e h e n s i b l e that h e s h o u l d take advantage o f his F r e n c h o r G e r m a n c i t i z e n s h i p , f o r instance, to u n d e r m i n e the i n stitutions a n d customs o f h i s n e w f a t h e r l a n d ; i n other w o r d s , to o v e r t h r o w e v e r y t h i n g . If t h e m o d e r n Jew was to carry o u t o n a n a t i o n a l level w h a t t h e M a r r a n o s o f o l d d i d i n t h e field of r e l i g i o n , i t w o u l d lead to countless disasters f o r Israel. M o d e r n n a t i o n s , thus i r r i t a t e d , w o u l d p l u n g e i n t o savage anti-Semitism and there w o u l d a u t o m a t i c a l l y arise a n e w I n q u i s i t i o n , of a different

THE MARRANOS

63

type to be sure, but one that w o u l d perhaps be more terrible than Torquemada's. " I n m y o p i n i o n , if Israel w a n t s to a v o i d the worst catastrophes, it is i n her interest to w o r k i n the open. U n f o r t u n a t e l y , dissimulat i o n is a n age-old habit of hers a n d even the most pro-Semitic w r i t e r s , s u c h as A n a t o l e L e r o y - B e a u l i e u , find themselves obliged to a d m i t i t . " (L. Massoutié, i b i d . , p p . 114-15)

7 A S S I M I L A T I O N

T H E official m o d e r n attitude i n the W e s t w i t h regard to the Jews is based on the assertion that they are l o y a l citizens of the countries i n w h i c h they l i v e , a n d that they become c o m p l e t e l y assimilated w i t h their s u r r o u n d i n g s . A G e r m a n , F r e n c h or E n g l i s h f e w is considered a G e r m a n , a F r e n c h m a n or a n E n g l i s h m a n of Israelite religion. B u t i n p o i n t of fact the Jew does n o t assimilate himself, or o n l y v e r y s l o w l y and w i t h great d i f f i c u l t y . A l l the specialists w h o have studied this aspect of the p r o b l e m , w h e t h e r Jewish or not are u n a n i mous about this, at least w h e n t h e y are i n good f a i t h , for the attitude of the leaders of Judaism is f u l l of a m b i g u i t y . O n the one h a n d t h e y d e m a n d for their o w n people the f u l l rights of c i t i z e n s h i p , but at the same time they m a k e the u t m o s t efforts to preserve their o w n specific Jewish traits a n d i n t e g r i t y . T h e v e r y p r i n c i p l e of a s s i m i l a t i o n and its c o r o l l a r y , m i x e d m a r r i ages, is h e l d e q u a l l y suspect i n b o t h camps, M a n y western people are fiercely opposed to cross-breeding b y the i n t r o d u c t i o n of Jewish blood into their race. T h e conclusions of W i c k h a m Steed and rabbi A l f r e d N o s s i g are not calculated to a l l a y their a p p r e h e n s i o n s : " T h a t Jews have a remarkable f a c u l t y for external adaptation to e n v i r o n m e n t is incontestable, but it remains to be seen w h e t h e r , w i t h a l l their p l i a n c y a n d pertinacious d i r e c t i o n of w i l l t o w a r d their immediate object, they are capable of a d a p t i n g themselves i n t e r n a l l y . Experience and observation n o w e x t e n d i n g over more t h a n twenty-one years, i n G e r m a n y , France, Italy a n d A u s t r i a H u n g a r y , i n c l i n e me to answer this question i n the negative. ( H . W . S t e e d : The

Hapsburg

M o n a r c h y , p.

170)

" T h e i n t e n s i t y of the Jewish race character is such that the Jewish strain w i l l persist for generations i n non-Jewish families i n t o w h i c h Jewish blood has once entered. T h e strain m a y be pro64

ASSIMILATION

65

ductive of beauty or genius, or it m a y , on the other h a n d , b r i n g the m e n t a l derangement so c o m m o n i n the better-class Jewish families."

( H . W . Steed, i b i d . , p .

168)

R a b b i N o s s i g , w h o agrees w i t h this o p i n i o n , w r o t e : " W e m a y talk about a biological j u d a i s a t i o n of the civilised world . . . the m i n u t e s t d r o p of Jewish blood influences the s p i r i t u a l character of families over m a n y generations." ( N o s s i g : Integrales

Judentum)

T h e A m e r i c a n Jewish w r i t e r , L u d w i g L e w i s o h n , is, if possible, even more precise: " T h e F r e n c h r e v o l u t i o n came a n d g r a d u a l l y , v e r y g r a d u a l l y and sporadically, the gates of the G h e t t o were opened. C o n t e m p t , servitude, restrictive l a w s , special taxes remained. C i t i z e n s h i p was n o t granted the Jews of E n g l a n d u n t i l 1832 nor the Jews of Prussia u n t i l 1847. B u t this gesture a n d s i m i l a r gestures elsewhere earlier a n d later, more or less sincere, were supposed capable of obliterati n g the historic existence, consciousness, experience of a people that h a d been a people f o r three t h o u s a n d years. " T h i s was the f a l l a c y of the Gentiles; this is the f a l l a c y of the u n h a p p y assimilationist. B o t h he and the semi-benevolent G e n t i l e are deceived b y the uniqueness of the Jewish n a t i o n . N a t i o n h o o d is identified w i t h l a n d , armies, p o w e r . T h e c o n t i n u e d existence of J e w r y f r o m the B a b y l o n i a n c a p t i v i t y to the F r e n c h R e v o l u t i o n , a period of r o u g h l y t w o thousand three h u n d r e d years, proves that there is one n a t i o n w i t h o u t the c o n v e n t i o n a l attributes of nationhood. " L i k e every other people, the E n g l i s h , the G e r m a n , the F r e n c h , the Jews are r a c i a l l y m i x e d . A s C e l t i c , S a x o n , L a t i n and p r e - A r y a n blood is f o u n d i n a l l these peoples, or, to e m p l o y another method of differentiation, N o r d i c , A l p i n e and M e d i t e r r a n e a n , so the Jews i n their e n o r m o u s l y l o n g h i s t o r y h a v e undergone racial interm i x t u r e . T h e historic process e v i d e n t l y transcends the question of race a n d shapes people b y forces w h i c h we are not instructed e n o u g h to grasp. Jews differ a m o n g themselves as w i d e l y as a T y r o l e s e G e r m a n differs f r o m a Schleswiger, a Provençal f r o m a N o r m a n , a Creole f r o m the V e r m o n t e r . T h e y r e m a i n Jews, even as these others r e m a i n , beyond a l l local a n d racial differences. G e r m a n s , F r e n c h m e n , A m e r i c a n s . A central and permanent app r o a c h to a n outer and i n n e r n o r m , type, g r o u p of characteristics persists. W h e r e v e r the perception of this p l a i n fact is not arti-

JUDAISM AND T H E VATICAN

66

finally i n h i b i t e d , i t is as potent as ever. T h e f e w r e m a i n i n g M a r r a n o s of S p a i n , S p a n i s h a n d o u t w a r d l y C a t h o l i c f o r over f o u r centuries, have applied to the C h i e f R a b b i n a t e of Jerusalem f o r f o r m a l readmittance to J e w r y . . . . ( L u d w i g L e w i s o h n : Israel, p p . 33-35) " I t is assimilation that w o u l d be the miracle, the break i n t h e eternal c h a i n of c a u s a l i t y . . . o u r assimilationist m a y never t h i n k a Jewish t h o u g h t o r read a Jewish book. I n the essential character of a l l h i s passions as w e l l as of a l l h i s actions h e remains a J e w . . . . ( L u d w i g L e w i s o h n , i b i d . , p . 36) "No,

assimilation is impossible. It is impossible because t h e

Jew c a n n o t change h i s n a t i o n a l character; h e c a n n o t , b y w i s h i n g i t , a b a n d o n h i m s e l f a n y m o r e t h a n the members of a n y other f o l k c a n d o so

.

.

.

( L u d w i g L e w i s o h n , i b i d . , p p . 38-39)

" W h a t s h a l l h e d o ? W h i t h e r s h a l l h e t u r n ? H e is a J e w . H e remains a Jew. T h e m a j o r i t y has discovered t h e fact, as i t a l w a y s does, sooner o r later; h e discovers i t too. G e n t i l e a n d J e w find that there is n o escape. B o t h believed i n escape. T h e r e is n o n e . None. . . . ( L u d w i g L e w i s o h n , i b i d . , p . 41) Y e t more recently, D o c t o r R o u d i n e s c o has w r i t t e n : " T h e struggle against a n t i - S e m i t i s m o n the religious level o u g h t to be encouraged. Is t h e w o r l d sufficiently C h r i s t i a n y e t to hear such a message? T h e religious s e n t i m e n t h a s persisted i n c e r t a i n countries, S p a i n , I r e l a n d , C a n a d a a n d I t a l y f o r e x a m p l e , w h e r e there are b u t f e w Jews. U n f o r t u n a t e l y , t h e Jewish p r o b l e m has l o n g ago exceeded the religious sphere, a n d n a t i o n a l i s t a n d racist anti-Semitism is constructed o n f o u n d a t i o n s f a r m o r e d i f f i c u l t to unsettle. T h e n a g a i n , u n i o n o n t h e religious level is v i e w e d w i t h considerable suspicion b y t h e S y n a g o g u e , w h i c h is s t i l l afraid of c o n v e r s i o n s . " (Dr. A. R o u d i n e s c o : Le Malheur d'Israel, p . 190) " L e g a l e m a n c i p a t i o n a n d a s s i m i l a t i o n have f a i l e d . G e r m a n Jews were t h e most assimilated Jews i n t h e w o r l d , a n d i t w a s i n Germ a n y that anti-Semite f u r y w a s carried to extremes. " T h e p r o b l e m of a s s i m i l a t i o n is a c o m p l e x o n e . Is i t even possible o r c o m p a t i b l e w i t h u p h o l d i n g a r e l i g i o n a n d t r a d i t i o n whose character is b o t h n a t i o n a l a n d separatist? O p i n i o n s differ greatly a m o n g t h e Jews themselves.

ASSIMILATION

67

" F i n a l l y there are certain cases w h i c h defy a l l classification. A s s i m i l a t i o n has n o t disarmed a n t i - S e m i t i s m . A s s i m i l a t e d Jews are even less tolerated t h a n the others. It w a s the total f a i l u r e of assimilation w h i c h opened t h e w a y f o r Z i o n i s m . " ( D r . A . Roudinesco, i b i d . , p . 191) In Soviet Russia assimilation has completely failed despite t h e strident propaganda p u t o u t b y l e f t - w i n g parties that o n l y M a r x i s m could p r o v i d e a definite s o l u t i o n to the p r o b l e m of anti-Semitism i n t h e w o r l d . T h i s has been confirmed b y , amongst others, Jean P a u l Sartre, i n a w o r k of u n u t t e r a b l y poor q u a l i t y called Réflections sur la Question juive: " A n t i - S e m i t i s m is a m y t h i c a l bourgeois representation of the class struggle; i n a classless society i t c o u l d n o t exist. T h e r e w o u l d be n o place f o r it i n a society whose members are a l l interdependent, since they are a l l engaged i n t h e same u n d e r t a k i n g . It exhibits a certain m y s t i c l i n k between m a n a n d h i s 'goods' w h i c h is a p r o d u c t of the present system of p r o p e r t y . T h u s i n a classless society f o u n d e d o n the collective o w n e r s h i p of the instruments of w o r k , m a n , liberated f r o m the delusions of the h i t h e r - w o r l d , w i l l be able to devote himself to h i s task, w h i c h is to b r i n g into existence the reign of h u m a n i t y , a n d anti-Semitism w i l l have n o f u r t h e r justification; it w i l l h a v e been c u t off f r o m the roots." (Jean P a u l Sartre, i b i d . , p p . 184-5) In a c t u a l fact n o t h i n g of the sort has happened, as F e j t ö recognises i n h i s w o r k Les ]uifs et l ' A n t i s é m i t i s m e dans les pays c o m m u n istes, i n w h i c h he publishes t h e f o l l o w i n g letter sent b y a Jew i n M o s c o w to a N e w Y o r k newspaper about t h e M o s c o w f e s t i v a l : " T h e theory advocated b y those w h o believe i n assimilation (people w h o are either m a d or u n s c r u p u l o u s ) , according to w h i c h old Jewish traditions are dead a n d b u r i e d , a n d t h e Jews have c o m p l e t e l y m i x e d w i t h t h e Russians, to the greatest material benefit of b o t h parties, a n d thus n o longer need their o w n c u l t u r e , has exploded l i k e a n over-inflated b a l l o o n , t h o u g h i n t r u t h nobody ever doubted that i t was a n insecure p r o p o s i t i o n . " A r e t h e Jews content w i t h R u s s i a n c u l t u r e , w h i c h they can enjoy freely a n d at w i l l ? T o d a y , w i t h o u t fear of being contradicted one c a n answer; N o . A s p i r a t i o n s to Jewish art, Jewish music a n d the Jewish language have n o t been stifled b y t w e n t y years of forced assimilation. T h i s need c a n be seen i n the desire to see a n d hear the Israeli delegation, to receive some souvenir of Israel, a f l o w e r , a n emblem, a ticket, a b o x of cigarettes. . . .

68

JUDAISM AND THE VATICAN " I f y o u ask a Jew w h a t he t h i n k s w i l l be the consequences of this Festival, he w i l l w i t h o u t a n y doubt r e p l y that reprisals are foreseen, t h o u g h i t is u n c e r t a i n w h a t f o r m they w i l l take. T h e y dread d o i n g rash t h i n g s , a n d yet the Jews gather w h e r e the concerts are to be h e l d , d r i v e n b y a force w h i c h springs f r o m every h u m a n heart; the y e a r n i n g for their o w n n a t i o n a l c u l t u r e . " (F. Fejtö, i b i d . , p .

225)

A t a conference o n this q u e s t i o n h e l d b y F e j t ö i n Brussels i n September 1958, a y o u n g member of the audience got u p a n d s a i d : " A s s i m i l a t i o n - - o r i n other w o r d s , i n t e g r a t i o n w i t h the socialist c o m m u n i t y o n a basis of perfect e q u a l i t y - - i s becoming more and more d i f f i c u l t , if not impossible. A s s i m i l a t i o n is a f a i l u r e ; f r o m the outset i t was an impossible a i m to achieve; C o m m u n i s m w o u l d n o more be able to impose i t t h a n bourgeois l i b e r a l i s m ; the Jew's o n l y salvation lies i n Israel, i n the r e t u r n to the j u d a i c traditions, the promised L a n d , the reconstruction of the n a t i o n . . . . " (F. Fejtö, i b i d . , p . 253) T h i s f a i l u r e is a l l the more remarkable considering that the Soviet r e g i m e o w e d its i n i t i a l success to i n t e r n a t i o n a l Jewish r e v o l u t i o n a r i e s a n d that Jewish leaders were the masters of Russia u n t i l they were progressively ousted f r o m positions of c o n t r o l b y S t a l i n a n d his successors. A f a t a l i t y as inexorable as the t u n i c of Nessus seems to c l i n g to the H e b r e w people; masters i n the art of r e v o l u t i o n , u p h e a v a l a n d d e s t r u c t i o n , they are powerless to create. Elie Faure depicts this trait in striking terms: " T h e Jew's h i s t o r i c m i s s i o n has been clearly defined, perhaps for a l l time. It w i l l be the p r i n c i p a l factor i n every a p o c a l y p t i c epoch, as i t was at the end of the ancient w o r l d , a n d as i t is n o w at the end, a m i d w h i c h w e are l i v i n g , of the C h r i s t i a n w o r l d . At these m o m e n t s the Jews w i l l a l w a y s be i n the f o r e f r o n t , b o t h to r u i n the o l d edifice a n d to m a r k out the terrain a n d materials f o r the n e w structure w h i c h is to replace it. It is this d y n a m i c q u a l i t y w h i c h is the m a r k of their e x t r a o r d i n a r y g r a n d e u r and perhaps also, it m u s t be a d m i t t e d , of their visible impotence. " T h e Jew destroys every ancient i l l u s i o n , a n d if he takes more share than a n y b o d y - - S t . P a u l f o r m e r l y and K a r l M a r x today, for e x a m p l e - - i n c o n s t r u c t i n g the n e w i l l u s i o n , precisely by reason of his eternal thirst for t r u t h , w h i c h a l w a y s survives the outcomes of p o l i t i c a l and religious struggles, he is fated to insert i n the same i l l u s i o n the w o r m w h i c h w i l l u n d e r m i n e i t . T h e p a t r i a r c h

ASSIMILATION

69

w h o i n former times agreed to lead the h u m a n conscience towards the promised l a n d across the g l o w i n g stretches of k n o w l e d g e is n o t ready to l a y d o w n h i s f o r m i d a b l e b u r d e n . " (Elie F a u r e : La Question Juive vue par v i n g t - s i x emminentes personnalités, p . 97) I n another passage, the Jewish scholar concludes o n this s u b j e c t : " D e s p i t e reasons f o r hope w h i c h h e a c c u m u l a t e d i n silence, c o u l d t h e J e w be regarded as a n y t h i n g other t h a n a destroyer a r m e d w i t h the corrosive doubt w i t h w h i c h Israel has a l w a y s opposed the s e n t i m e n t a l idealism of E u r o p e since the time of the Greeks?" (Elie Faure, i b i d . , p . 91) Is Z i o n i s m the s o l u t i o n to the p r o b l e m ? N o , answers D r . R o u dinesco: " T h e n a t i o n a l h o m e i n Palestine does n o t resolve the Jewish p r o b l e m . I n reality it represents a n e w danger f o r Judaism. It is a c r u e l d i s a p p o i n t m e n t to the idealism of liberal Jews w h o , since Moses M e n d e l s s o h n , have made so m a n y attempts at a s s i m i l a t i o n as w e l l as f o r a l l the Jews w h o h a v e poured o u t their blood o n the battle-fields i n proof of their l o y a l t y towards their countries of a d o p t i o n . " H a v i n g f o u g h t against n a t i o n a l i s m a n d r a c i s m , i n Israel the Jews p r o c l a i m themselves a n a t i o n a n d a race apart. T r i u m p h a n t Z i o n i s m is c o n s o l i d a t i n g e v e r y t h i n g w h i c h m o d e r n nationalist a n d racist a n t i - S e m i t i s m has erected i n the past c e n t u r y . It is the greatest error c o m m i t t e d b y Judaism since the d e n i a l of C h r i s t . H e n c e f o r t h every Jew w i l l be supposed to have a c o u n t r y to w h i c h he c a n be sent back w i t h o u t being able to raise the slightest v a l i d protest. T o c l a i m the H o l y L a n d as their real f a t h e r l a n d is even more i l l o g i c a l , since h i s t o r y tells us that h a r d l y one o u t of ten Jews c a n c l a i m to be descended f r o m Palestinian Jews, a n d that f r o m the remotest ages the Promised L a n d has o n l y sheltered a s m a l l f r a c t i o n of the Jewish p o p u l a t i o n o f t h e w o r l d . H a d it been a question of a p u r e l y s p i r i t u a l home, Jerusalem c o u l d have represented f o r the f a i t h f u l w h a t V a t i c a n R o m e represents f o r C a t h o l i c s . " T h e Israeli G o v e r n m e n t has set itself u p as the protector of the Jews of the w h o l e w o r l d . It attacked the Czecho-Slovak legat i o n d u r i n g the S l a n s k y t r i a l . It demonstrated i n front of A m e r i can b u i l d i n g s i n f a v o u r of the Rosenbergs. . . . It asserts its rights over a l l Jewish nationals l i v i n g outside its t i n y frontiers w i t h o u t c o n s u l t i n g them a n d i n spite of their wishes. It practises a p o l i c y of racial d i s c r i m i n a t i o n against 150,000 A r a b s l i v i n g i n

JUDAISM AND T H E VATICAN Israel i n a special quarter, c o n t r a r y to the stipulations of the B a l f o u r D e c l a r a t i o n , w h i c h laid d o w n that the rights of n o n Jewish c o m m u n i t i e s l i v i n g i n Palestine were n o t i n a n y w a y to be infringed. " T h e Z i o n i s t s o l u t i o n does n o t resolve a n y of the difficulties of the Jewish p r o b l e m ; it inflicts a n enormous i n j u r y o n Judaism of the dispersion, a n d is grist to the m i l l of the anti-Semites. ( D r . A . Roudinesco, Le Malheur d'Israel, p p . 182-5) " T h e f u t u r e of the l i t t l e Palestinian State is f o r b i d d i n g . E v e r y historian k n o w s that the H o l y L a n d is the most n e u r a l g i c spot i n the w o r l d . It was there that the greatest d r a m a i n the h i s t o r y of h u m a n i t y took place. A l l the empires f o u g h t each other f o r the sacred places. T h e Cross a n d the Crescent have confronted each other there f o r centuries. T h e crusaders came a n d left their bones a n d o n l y the V e n e t i a n traders profited f r o m i t . T h e greatest powers i n the w o r l d have g o t their eyes o n this s t r i p of l a n d , o n w h i c h the most i m p o r t a n t c o m m e r c i a l a n d strategic routes i n the w o r l d converge, across the most h o t l y disputed oil-fields. ( D r . A . Roudinesco, i b i d . , p. 185) " T h e Jewish question is n o t o n l y confined to the m o r a l order, it it a social a n d p o l i t i c a l p r o b l e m w i t h i n f i n i t e repercussions. T h e D r e y f u s affair rent a n d weakened France. W i t h o u t a n t i - S e m i t i s m , H i t l e r w o u l d n o t have t r i u m p h e d i n G e r m a n y a n d the Second W o r l d W a r , w h i c h cost the lives of s i x t y m i l l i o n m e n , c o u l d h a v e been avoided. " D e s p i t e every e x p e c t a t i o n , legal e m a n c i p a t i o n , a s s i m i l a t i o n , a n d Jewish blood poured o u t o n the battle-fields have a l l p r o v e d i n effectual. A n t i - S e m i t i s m has persisted and become intensified. Israel's destiny remains sealed i n m i s f o r t u n e . " ( D r . Roudinesco, i b i d . , p . 177) I n practice, despite noble professions of democratic f a i t h , assimilation runs i n t o almost u n s u r m o u n t a b l e difficulties. F u r t h e r m o r e , the s p i r i t u a l leaders of W o r l d Judaism fiercely oppose each a n d every different essay at a s s i m i l a t i o n ; n a t i o n a l i n t e g r a t i o n , m i x e d marriage, c o n v e r s i o n . . . . T h u s , i n h i s book Qu'est-ce que le Judaisme? D r . P a s m a n i k w r o t e : " Y o u must choose between life or death. Death is conscious, systematic and deliberate assimilation. B u t a w h o l e people w o u l d never decide to proclaim death as their vital aim. Especially w h e n they k n o w that their n a t i o n a l values have preserved their v i t a l i t y . " ( D r . Pasmanik, i b i d . , p . 97)

ASSIMILATION I n a recent s t u d y on A n t i - s e m i t i s m , Joshua Jehouda is e q u a l l y categorical: "Assimilation led to the collective suicide of Israel. It has t u r n e d the Jewish people, to use A n d r e Spire's expression, i n t o ' i n d i viduals o f dust', u n q u e s t i o n a b l y destined to v a n i s h even w i t h o u t the massive b l o w s of a n t i - S e m i t i s m . If p o l i t i c a l Z i o n i s m , w h i c h sprang f r o m the reaction against a n t i - S e m i t i s m , h a d n o t a w o k e n the o l d messianic nostalgia of Israel, emancipated Judaism w o u l d have disappeared i n a n o n y m i t y amidst the peoples. O n c e again the messianism w h i c h the Jewish people carries i n its breast has saved i t f r o m total disaster. A s s i m i l a t i o n is the g r a d u a l process of detaching the Jews f r o m the s p i r i t u a l p a t r i m o n y of Israel. It stems f r o m a false i n t e r p r e t a t i o n of t h e F r e n c h R e v o l u t i o n , w h i c h gave the Jews the d i g n i t y of m a n w i t h o u t a b o l i s h i n g ostracism w i t h regard to the religious doctrine of J u d a i s m . " (Joshua J e h o u d a : Antisémitisme, Miroir

du M o n d e , p . 255)

A n d again: ' T h e conference of E u r o p e a n rabbis h e l d i n Great B r i t a i n i n 1960 passed t h e f o l l o w i n g m o t i o n : ' W e consider i t is o u r s o l e m n d u t y t o w a r n o u r c o m m u n i t i e s a n d e v e r y son a n d d a u g h t e r o f the Jewish people o f t h e terrible e v i l of m i x e d marriages w h i c h destroy the i n t e g r i t y of the Jewish people a n d shatter Jewish family life'." (Quoted by Rabi i n A n a t o m i e du Judaisme français,

p p . 259-60)

T h i s b a n o n assimilation extends to every detail of d a i l y l i f e , as w e are told b y J. M a d a u l e , President of the A m i t i e s JudéoChrétiennes I n t e r n a t i o n a l e s : " A Jew m a y o n l y adopt the c l o t h i n g a n d language of t h e people amongst w h o m h e is spread o n c o n d i t i o n that he remains a J e w i n h i s heart a n d does n o t renounce the mysterious p e c u l i a r i t y w h i c h distinguishes h i m f r o m other m e n . " (J. M a d a u l e : Les Juifs et Ie M o n d e Actuel,

p . 23)

I n M a r c h 1964 D r . G o l d m a n n , President of the W o r l d Z i o n i s t O r g a n i s a t i o n , d r e w t h e delegates' a t t e n t i o n to t h e dangers o f assimilation. T h e f o l l o w i n g article by A n d r é Scemama appeared i n Le M o n d e : " J e r u s a l e m , 17th M a r c h 1964. O n M o n d a y D r . N a h u m G o l d m a n n made h i s first speech at Jerusalem i n h i s capacity as a c i t i z e n of Israel. A s a matter of fact, the m a n w h o for m a n y years

JUDAISM AND T H E VATICAN has presided over the destiny of the w o r l d Z i o n i s t movement, h a d just the week before acquired Israeli n a t i o n a l i t y o n l a n d i n g as an i m m i g r a n t at T e l - A v i v a i r p o r t . " O n M o n d a y h e opened the first session of the Z i o n i s t action committee, the sub-commission of the W o r l d Z i o n i s t O r g a n i s a t i o n . O n c e again he emphasised that the gravest danger w h i c h menaced the Jewish people as such today w a s neither anti-Semiti s m n o r economic d i s c r i m i n a t i o n , b u t the l i b e r a l i s m o f o u r times, w h i c h made it possible f o r Jews to be assimilated i n t o the surr o u n d i n g s i n w h i c h they lived. " 'Since we left the ghettos and the mellahs assimilation become an immense danger,' D r . G o l d m a n n d e c l a r e d . "

has

I n December 1964 the T w e n t y - s i x t h Congress of the W o r l d Z i o n ist O r g a n i s a t i o n took place i n Jerusalem. A g a i n D r . G o l d m a n n w a r n e d his audience against the danger of a s s i m i l a t i o n . T h e f o l l o w i n g extracts are taken f r o m A n d r e Scemama's report, Le M o n d e ' s special correspondent: "Jerusalem, 31st December 1964. T h e W o r l d Z i o n i s t O r g a n i s a t i o n , w h i c h gave b i r t h to the State of Israel, is h o l d i n g its T w e n t y s i x t h Congress i n Jerusalem; 540 delegates representing the Z i o n ist federations of t h i r t y - o n e countries have gathered here. " . . . A s opposed to t w o a n d a h a l f m i l l i o n Jews l i v i n g i n Israel, n e a r l y thirteen m i l l i o n are scattered t h r o u g h o u t the w o r l d i n communities. " . . . T h e strange part about this m e e t i n g is that 350 of the 540 delegates are Z i o n i s t s w h o have n o t chosen to live i n Israel. " T h e real concern of the Z i o n i s t leaders is n o longer, as f o r m e r l y , w i t h a t t r a c t i n g the Jews o f the dispersion to Israel, b u t w i t h preserving the existence of the Jewish p e r s o n a l i t y , w h i c h threatens to v a n i s h i n the comfort of a n exile w h i c h is considered too l i b e r a l . I n h i s o p e n i n g speech, N a h u m G o l d m a n n , President of the W o r l d Z i o n i s t O r g a n i s a t i o n , spoke of this danger i n these t e r m s : " ' W e are l i v i n g i n a n age w h e n m a n y of o u r people, especially o u r y o u n g people, are being threatened b y a process of disintegrat i o n , n o t the product of a theory o r of a deliberate ideology, b u t t h r o u g h their d a i l y life a n d the lack of a f a i t h to keep alive the Jewish conscience a n d i n f o r m each one w h y h e m u s t r e m a i n Jewish. If this process is n o t h a l t e d , it w i l l represent a greater threat to perennial Jewish existence t h a n persecution, the i n q u i s i t i o n , pogroms a n d e x t e r m i n a t i o n s have been i n the p a s t ' . " (Le M o n d e , 1st January

1965)

8 A

S T A T E

W I T H I N

A

S T A T E

B Y their refusal to be converted, and since they cannot really be assimilated, n o r w a n t to be, the Jews, taken as a w h o l e , wherever they l i v e as a m i n o r i t y i n the heart of nations constitute a State w i t h i n a State, " a veritable imperium in i m p e r i i s " , as W i c k h a m Steed described i t i n The Hapsburg Monarchy, (p. 179) even w h e n t h e y enjoy f u l l r i g h t s of c i t i z e n s h i p : " I t is not just today but since the b e g i n n i n g of their existence that the Jews have been considered as a foreign body, a thorn in the flesh of humanity. In the course of thousands of years it has been as impossible to eliminate them by b r u t a l i t y as it has been to assimilate them by gentleness." ( M e m o r a n d u m of the Commission Théologique de I'Ocuvre Evangelique Suisse, October 1938 quoted by Jules Isaac i n Genèse de I'Antisémitisme, p . 29) " T h e D i a s p o r a Jews, t h o u g h dispersed over three continents a n d i n three civilisations, represented bur one people, b o u n d by one r e l i g i o n , one language, a n d one l a w . T h e y were organised as 'states w i t h i n states' w i t h the permission of the various G e n t i l e g o v e r n m e n t s of the countries i n w h i c h they l i v e d . " ( M . I. D i m o n t : Jews. G o d and H i s t o r y , p. 262) T h u s , incapable of t a k i n g root, Israel lives a m o n g the peoples as a stranger, a n d the Judaism w h i c h it professes separates it f r o m the w o r l d b y its r e l i g i o n , its n a t i o n a l i s m a n d its t r a d i t i o n s : " ' T h u s , by its o w n n a t i o n a l i s m Judaism cuts itself off f r o m the exterior w o r l d . It a u t o m a t i c a l l y creates its o w n c u l t u r e and e t h n i c a l ghetto. This is w h y it is impossible to be both Jewish and the c i t i z e n of another nation at the same time. O n e cannot p r a y " N e x t year Jerusalem" and yet remain at L o n d o n or elsewhere'." (Koestler, quoted by J. Jehouda. i n L'Autisémitisme, Miroir 73

du M o n d e , p. 268)

JUDAISM AND T H E VATICAN

74

W e w i l l n o w g i v e three concrete examples f r o m w i d e l y different p o i n t s i n h i s t o r y of the d e t e r m i n a t i o n of the Jews to l i v e o n the f r i n g e of n a t i o n s . Let us first open the B i b l e at the B o o k of Esther. T h e scene takes place i n the fifth c e n t u r y B.C. A t chapter x i i i . 4-5 w e read the letter sent b y K i n g A r t a x e r x e s (Assuerus) to a l l the governors of the provinces: (And Aman) . . t o l d m e that there was a people scattered t h r o u g h the w h o l e w o r l d , w h i c h used n o l a w s , a n d acted against the customs of a l l n a t i o n s , despised the c o m m a n d m e n t s of k i n g s , and violated b y their o p p o s i t i o n the concord of a l l n a t i o n s . " I n h i s book Antisémitisme et Mystère d'Israel, F. L o v s k y quotes the same passage f r o m the B i b l e of J e r u s a l e m : . . A m a n denounced us as a rebellious people, scattered t h r o u g h o u t a l l the tribes of the w o r l d , i n opposition w i t h a l l nations b y reason of o u r l a w s , a n d c o n s t a n t l y despising r o y a l commands to the extent of b e c o m i n g a n obstacle to the g o v e r n ment for w h i c h we v o u c h to the general s a t i s f a c t i o n . " A n d he continues the q u o t a t i o n f r o m the B i b l e : " C o n s i d e r i n g that the said people, u n i q u e i n its k i n d , w h e r e i n conflict w i t h the w h o l e of h u m a n i t y , that f r o m the rest of the w o r l d b y a system of f o r e i g n l a w s , hostile to o u r interests, a n d that i t c o m m i t s the w o r s t even so f a r as to menace the s t a b i l i t y of o u r k i n g d o m ;

is everyit differs that i t is misdeeds

" F o r these reasons w e c o m m a n d that a l l (Jewish) persons . . . shall be r a d i c a l l y exterminated . . . so that . . . absolute s t a b i l i t y and t r a n q u i l l i t y m a y h e n c e f o r t h be assured the State." (Book of Esther x i i i . 4-7) " L e n g t h y c o m m e n t a r y is useless", added L o v s k y ; " H a v e w e not heard s i m i l a r talk a n d read the same explanations less than t w e n t y years a g o ? "

( i b i d . , p . 97)

Let us advance 1,000 years to the M e r o v i n g i a n era. St. B i s h o p of C l e r m o n t - F e r r a n d , said to the J e w s :

Avit,

" S t a y w i t h us a n d l i v e as w e do, or depart as q u i c k l y as possible. R e t u r n us o u r l a n d i n w h i c h y o u are strangers; free us f r o m contact w i t h y o u or, if y o u stay here, share o u r f a i t h . " (F. L o v s k y , i b i d . , p .

182)

A STATE WITHIN A STATE

75

Let us advance a f u r t h e r 1,500 years, to Soviet R u s s i a . T h e fatherl a n d of M a r x i s t i n t e r n a t i o n a l i s m , i n the o r i g i n of w h i c h members of the Jewish race p l a y e d s u c h a n i m p o r t a n t role, Soviet Russia cannot tolerate this p a r t i c u l a r f o r m of n a t i o n a l i s m , w h i c h i n fact camouflages a r i v a l i n t e r n a t i o n a l i s m c l a i m i n g to escape the Soviet l a w s : " T h e t o t a l i t a r i a n State is p a r t i c u l a r l y 'allergic' to every 'intern a t i o n a l ' t h o u g h t a n d connection w h i c h escapes its c o n t r o l . T h u s the Soviet leaders find i t is absolutely inadmissible that Jews of the U . S . S . R . , w h e t h e r assimilated or not, feel at one w i t h foreign Jews, a n d that foreign Jews believe that they have a r i g h t to d e m a n d explanations f r o m the Soviet G o v e r n m e n t as to the treatment of their Soviet co-religionists. " T h e t w o p r i m e causes of anti-Jewish p o l i c y since S t a l i n have not been e l i m i n a t e d : " F i r s t l y , there is a l w a y s a tendency to consider the Jew as a f o r e i g n n a t i o n a l i s t i n a l l the Republics w h i c h f o r m part of the Soviet U n i o n - - w h i l e p r e t e n d i n g to believe that he has been assimilated. " A n d i n the second place, a n Soviet Jews, especially because w i t h Israel a n d w i t h the rest of (F. F e j t ö : Les Juifs

atmosphere of suspicion surrounds of their s e n t i m e n t a l connections W o r l d Jewry." et L'Antisémitisme, p p . 31, 263)

If we c a n r e l y o n w h a t F e j t ö says, a n d h i s remarks are based o n various evidence p u b l i s h e d i n the book referred to above, w e realise that a l t h o u g h the Soviet c o n s t i t u t i o n is not e x p l i c i t l y anti-Semite, i n practice the U . S . S . R . applies a statute to the Jews w h i c h is comi n g m o r e a n d m o r e to resemble the one w h i c h used to be enforced b y the C h r i s t i a n monarchies i n E u r o p e , w i t h this difference, that f o r m e r l y d i s c r i m i n a t i o n was almost e n t i r e l y religious, whereas today i t is b o t h r a c i a l , c u l t u r a l a n d n a t i o n a l : racial b y v i r t u e of the w o r d Y e v r e i (Jew) stamped o n the passport a n d i d e n t i t y card; c u l t u r a l b y v i r t u e of the fact that certain universities are closed to Jews; and n a t i o n a l b y v i r t u e of the fact that it is difficult for Jews to obtain h i g h positions of r e s p o n s i b i l i t y . A l o n g s i d e this d i s c r i m i n a t i o n , tension is g r o w i n g i n Russia and the satellite countries between the n a t i v e p o p u l a t i o n s a n d the Jews, w h o are considered foreigners. So f a r i n t e g r a t i o n has c o m p l e t e l y failed i n the m o t h e r - c o u n t r y of S o c i a l i s m ; the Jews refuse to assimilate a n d d i d not settle i n B i r o b i d j a n , the p r o v i n c e i n n o r t h e r n M o n g o l i a offered to t h e m b y L e n i n . O n the other h a n d Soviet Russia seems u n w i l l i n g to a l l o w them to emigrate to Israel, w h i c h they are more a n d more c o m i n g to accept as their c u l t u r a l f a t h e r l a n d .

76

JUDAISM AND T H E VATICAN

T h u s t h r o u g h o u t a period of 2,500 years, u n d e r different races, different customs, different attitudes a n d different religions, u n d e r the pagan Persians, u n d e r C a t h o l i c i s m i n the early M i d d l e A g e s , a n d u n d e r the t o t a l i t a r i a n a n t i - C h r i s t i a n State of t h e t w e n t i e t h c e n t u r y , the Jewish p r o b l e m has remained a n d remains to this d a y identical i n f o r m ever since t h e dispersion of Israel a m o n g t h e nations. A stranger a m o n g the peoples, resisting conversion a n d assimilat i o n , c o n s t i t u t i n g a State w i t h i n a State, the Jew u n t i r i n g l y applies h i m s e l f to j u d a i s i n g t h e n a t i o n s . I n h i s book Les Juifs et le M o n d e A c t u e l , J. M a d a u l e shows h o w L u t h e r , at the b e g i n n i n g of t h e R e f o r m a t i o n , at first defended t h e Jews, b u t w a s n o t l o n g i n c h a n g i n g h i s attitude towards t h e m , f o r , as h e s a y s : " I t w a s n o t the Jews w h o were becoming Protestants b u t the Protestants w h o were b e c o m i n g j u d a i s e d . " (J. M a d a u l e , i b i d . , p . 171) K a r l M a r x w e n t even f u r t h e r a n d s a i d : " T h e Jew emancipated h i m s e l f i n Jewish m a k i n g h i m s e l f master of t h e m o n e y - m a r k e t h i m a n d t h r o u g h h i m m o n e y h a s become a practical Jewish spirit has been adopted b y The Jews set themselves free in proportion came Jews.

fashion, not only b y b u t because o w i n g to w o r l d p o w e r , a n d the the C h r i s t i a n peoples. as the Christians be-

" T h u s t h e y c o n t r i b u t e d considerably to m a k i n g m o n e y the means, the measure a n d t h e end of a l l h u m a n a c t i v i t y . " (Quoted i n Salluste: Les Origines Secrètes d u Bolchevisme, p . 285) A l f r e d N o s s i g claims that fulfil:

t h e Jews have a historic m i s s i o n to

" T h e Jewish c o m m u n i t y is more t h a n a people i n the modern p o l i t i c a l m e a n i n g of the w o r d . It is t h e trustee of a n historic w o r l d m i s s i o n , I w o u l d even say cosmic m i s s i o n . . . . T h e conception of o u r ancestors w a s to f o u n d n o t a tribe b u t a w o r l d order destined to guide h u m a n i t y . . . . Gesta naturae per Judeos, this is the f o r m u l a of o u r h i s t o r y . A n d the h o u r of its accomp l i s h m e n t is a p p r o a c h i n g . " ( A . N o s s i g : Integrales Judentum,

p p . 1-5)

Elsewhere, E l i e Faure has w r i t t e n o n this subject: "Sooner or later t h e y m u s t get the u p p e r h a n d over a n d against a l l m e n . Later if need be, a n d i n t h e dark a n d silence, p r o v i d e d

A STATE WITHIN A STATE

77

that the t r i u m p h , a n insatiable t r i u m p h , comes at the end. Later, w h a t does it matter? A t the extreme end of t i m e . " (E. F a u r e : L a Q u e s t i o n Juive, p . 82) M a x I. D i m o n t concludes h i s book, Jews, God and History these t e r m s :

in

. . t w o thirds of t h e c i v i l i z e d w o r l d is already governed b y the ideas of J e w s - - t h e ideas of Moses, Jesus, P a u l , S p i n o z a , M a r x , Freud, Einstein."

(ibid., p . 419)

W e w o u l d o n l y d r a w t h e d i s t i n c t i o n that t h e y themselves have denied, a n d c o n t i n u e to d e n y , C h r i s t , a n d at t h e same time g l o r i f y M a r x , Freud and Einstein. T h e Jew often retains o n l y the p u r e l y temporal aspect of the promises of t h e C o v e n a n t a n d t h e Prophets o n w h i c h , even as a n agnostic, h e has been b r o u g h t u p , a n d w h i c h encourage h i m to pursue e a r t h l y happiness f o r i m m e d i a t e e n j o y m e n t . T h i s is w h a t the C h u r c h has called the " c a r n a l " character of Israel a n d i t is opposed to the s p i r i t u a l character of C h r i s t i a n i t y . T h i s quasi exclusive i n t e r p r e t a t i o n of the C o v e n a n t f r o m t h e outset d r e w u p the Synagogue against t h e c h u r c h . " T h e oldest f o r m of Judaism k n o w s n o t h i n g of another w o r l d . So, w e a l a n d w o e c a n come o n l y i n this w o r l d . I f G o d desires to p u n i s h or t o r e w a r d , H e m u s t do so d u r i n g m a n ' s l i f e t i m e . T h e righteous therefore is prosperous here, and t h e w i c k e d here suffer punishment." ( W . S o m b a r t : T h e Jews and M o d e r n C a p i t a l i s m , p p . 214-15) " T h e ideal of H e b r e w m o n o t h e i s m is the happiness of m e n o n earth. T h e B i b l e never speaks of f u t u r e life a n d w e k n o w w h a t l i t t l e v a l u e H o m e r ' s heroes attached to 'Hades', B o t h w a n t to achieve happiness o n e a r t h : t h e f o r m e r t h r o u g h justice a n d fratern i t y , t h e latter t h r o u g h beauty a n d l i b e r t y . . . . " ( D r . P a s m a n i k : Qu'est-ce que le Judaisme, p p . 18-29) " T h e b e y o n d does not exist for it," E l i e Faure tells us. " W h a t ever m a y have been said, Israel has never believed i n the beyond, except just at its decline, a n d except perhaps also i n the bosom of esoteric C a b b a l i s m reserved to a f e w initiates. D i d Israel even ever t h i n k about i t ? E v e r y t h i n g is n a t u r a l i n t h e w o r l d , i n c l u d i n g G o d , w h o ends i n b e c o m i n g the S p i r i t . T h e pact of the C o v e n ant is a bilateral contract, obstinately precise a n d positive. If the

78

JUDAISM AND T H E VATICAN Jew obeys, the w o r l d w i l l be his empire. T h a t is his w a y of d o i n g things. H e lends at h e a v y interest. Israel is fiercely realistic. It is here below that i t w a n t s a reward f o r those w h o lead a good life a n d p u n i s h m e n t f o r those w h o f o l l o w evil w a y s . N o n e of its great prophets differ o n this p o i n t . Elias, Isaiah, Jeremiah a n d E z e k i e l w r a t h f u l l y c a l l d o w n justice o n earth, a n d i f i t does n o t descend i t is because m a n is n o t w o r t h y of i t . It took St. Paul's c o n j u r i n g - t r i c k to remove i t beyond d e a t h . " (E. F a u r e : La Q u e s t i o n Juive, p p . 83-84) " T h e p h i l o s o p h y of the Jew w a s simple . . . h a v i n g b u t a l i m i t e d n u m b e r of years allotted to h i m , he w a n t e d to enjoy t h e m , and h e demanded n o t m o r a l b u t m a t e r i a l pleasures, to embellish and m a k e comfortable h i s existence. A s there w a s n o paradise, he could o n l y expect tangible favours f r o m G o d i n r e t u r n f o r h i s fidelity and p i e t y ; n o t vague promises, good f o r those seeking t h e b e y o n d , b u t actual results, p r o d u c i n g a n increase of f o r t u n e a n d well-being. . ." Lazare: A n t i - S e m i t i s m , p p . 278-9)

C o n v i n c e d that they are t h e chosen people destined to possess the w h o l e w o r l d as their empire i n w h i c h to i m p l a n t their ideal of life, the Jewish people dream of a terrestial reign i n w h i c h they w i l l c o n t r o l the social, economic a n d p o l i t i c a l life of the nations. A n d w h i l e C h r i s t i a n i t y dispenses its u n i v e r s a l s p i r i t u a l message to a l l peoples a n d at the same time respects their legitimate traditions, c u l t u r e a n d customs, Judaism seeks to impose itself as t h e sole standard a n d to reduce t h e w o r l d to Jewish values, as has so t r u l y been pointed o u t b y George B a t a u l t : " E s s e n t i a l l y u n a d a p t e d , a n d to a certain extent unadaptable, to the n a t i o n to w h i c h i n l a w they belong, the Jews tend f a t a l l y and i n s t i n c t i v e l y to r e f o r m a n d transform n a t i o n a l i n s t i t u t i o n s i n s u c h a w a y that they become adapted as perfectly as possible to themselves a n d to the ends w h i c h they pursue; ends w h i c h are practical at first, b u t also a n d above a l l , messianic. T h e final, ' i m p e r i a l ' objective, n o t w i t h s t a n d i n g failures a n d trials a l w a y s remains t h e t r i u m p h of Israel a n d its reign over a w o r l d subdued and pacified: i t is t h e prophesy of Isaiah interpreted to t h e letter. . . . " T h e y are i n s t i n c t i v e l y s y m p a t h e t i c to e v e r y t h i n g w h i c h tends to disintegrate and dissolve t r a d i t i o n a l societies, nations a n d countries. " T h e Jews have a feeling a n d love for H u m a n i t y , taken as a n aggregate of i n d i v i d u a l s as abstract a n d s i m i l a r to each other as

A STATE WITHIN A STATE

79

possible, released from 'the routine' of tradition and liberated from the 'chains' of the past, to be handed over, naked and uprooted, as human material for the undertakings of the great architects of the Future, who will at last construct on principles of Reason and Justice the messianic City over which Israel will reign. "The

power of the Jews is in inverse

proportion

to the

power

of the States who receive them, and thus they instinctively work to ruin the power of the State until, in one form or another, they succeed in enslaving and dominating it." (G. Batault: Israel contre les Nations, pp. 107-109 and 75)

Jewish messianism, Batault shows, which claims to be universal in spirit, is in fact only a disguised form of imperialism: "This form of universalism is absolutely identical with imperialism: the ideal propounded is panisrealism and panjudaism. In this sense, one could argue that pangermanism, for example, which aimed to subject the world, 'for its own real benefit', to the ideals of the Kultur, is also a doctrine with universal tendencies. But the other is, I repeat, purely and simply political, social and religious imperialism." (G. Batault: Le Probleme juif, p. 135) "To be quite sure," Batault continues, "we have only to follow Isidore Loeb's guide to the description of messianic times in Deutero-Isaiah: " T h e nations will gather to pay homage to the people of God: all the fortunes of the nations will pass to the Jewish people, they will march captive behind the Jewish people in chains and will prostrate themselves before them, their kings will bring up their sons, and their princesses will nurse their children. The Jews will command the nations; they will summon peoples whom they do not even know, and peoples who do not know them will hasten to them. The riches of the sea and the wealth of nations will come to the Jews of their own right. Any people or kingdom who will not serve Israel will be destroyed... .' (Isidore Loeb: La Littérature

des Pauvres dans la Bible, pp. 219-20)

"As for the final result of the messianic revolution, it will always be the same: God will overthrow the nations and the kings and will cause Israel and her King to triumph; the nations will be converted to Judaism and will obey the Law or else they will be destroyed and the Jews will be the masters of the world. "The Jews' international dream is to unite the world with the

So

JUDAISM AND THE VATICAN Jewish l a w , under the direction and d o m i n a t i o n of the priestly people . . . i n a general f o r m of i m p e r i a l i s m , w h i c h does n o t prevent Loeb, Darmesteter, R e i n a c h or Lazare and so m a n y others c a l l i n g this conception u n i v e r s a l f r a t e r n i t y . " ( G . Batault, i b i d . , p p . 133-5)

Imbued w i t h a messianic role, they are nevertheless unable to impose their w i l l openly o n the o l d C h r i s t i a n n a t i o n s . T h e y cannot be classed w i t h the k n i g h t s of medieval c h i v a l r y , w i t h the d u H e a r t e d . Y e t i n certain fields they possess exceptional qualities a n d powers, as s h o w n i n the f o l l o w i n g remarkable passage:

" H i s pitiless power of a n a l y s i s , " says Elie Faure, " a n d h i s irresistible sarcasm have acted l i k e v i t r i o l . " F r o m M a i m o n i d e s to C h a r l i e C h a p l i n the t r a i l is easy to f o l l o w , a l t h o u g h the c i r c u l a t i o n of the Jewish spirit was so to speak ethereal and its power of disintegration was not perceived u n t i l after its passage. . . . " F r e u d , E i n s t e i n , M a r c e l Proust and C h a r l i e C h a p l i n have opened i n us, i n every sense, prodigious avenues w h i c h o v e r t h r o w the d i v i d i n g - w a l l s i n the classical, G r e c o - L a t i n , catholic edifice, i n the bosom of w h i c h the ardent doubt of the Jewish soul has been w a i t i n g for five or six centuries for an o p p o r t u n i t y to unsettle it. For it is a remarkable fact that it seems to have been his sceptical role w h i c h was the first to emerge f r o m the complete silence w h i c h enveloped the a c t i o n of the Jewish spirit i n the M i d d l e A g e s , a silence w h i c h was broken by a few voices as f r o m the Renaissance a n d w h i c h masks such a vast u p r o a r today. Lost i n the depths of the masses of W e s t e r n C h r i s t i a n societies, w h a t c o u l d the Jew have done, reduced, moreover, to silence for fifteen centuries, but d e n y , w i t h i n the frontiers and the h i e r a r c h y i m posed by these s o c i e t i e s - - C h r i s t i a n i t y for M o n t a i g n e , cartesianism for S p i n o z a , capitalism for M a r x , n e w t o n i a n i s m for E i n s t e i n and if y o u l i k e , k a n t i s m for F r e u d - - w a i t i n g u n t i l f r o m this v e r y negation there began to appear l i t t l e b y l i t t l e a n e w edifice p r o f o u n d l y stamped b y an intellect for ever bent on d r i v i n g a w a y the supern a t u r a l f r o m man's h o r i z o n a n d on searching, a m i d the ruins of m o r a l i t y and i m m o r t a l i t y , for the materials and means for a n e w s p i r i t u a l i s m ? D e s p i t e reasons for hope w h i c h he a c c u m u l a t e d i n silence, c o u l d the Jew be regarded as a n y t h i n g other t h a n a destroyer armed w i t h the corrosive doubt w i t h w h i c h Israel has a l w a y s opposed the sentimental idealism of Europe since the time of the Greeks? . . .

A STATE WITHIN A STATE

81

" I n t r u t h , they have b r o u g h t e v e r y t h i n g i n t o question a g a i n : metaphysics, p s y c h o l o g y , physics, b i o l o g y , the passions. . . . (E. Faure, la Question

Juive, p . 90)

"The Jew's historic mission has been clearly defined, perhaps for all time. It will be the principal factor in every apocalyptic epoch, as it was at the end of the ancient w o r l d , and as it is now at the end, amid which we are living, of the Christian world. A t these moments the Jews w i l l a l w a y s be i n the forefront, b o t h to r u i n t h e o l d edifice a n d to m a r k o u t the t e r r a i n a n d materials for t h e n e w structure w h i c h is to replace i t . It is this d y n a m i c q u a l i t y w h i c h is the m a r k of their e x t r a o r d i n a r y grandeur a n d perhaps also, i t m u s t be a d m i t t e d , of their visible impotence. . . . " T h e Jew destroys every ancient i l l u s i o n , a n d i f h e takes m o r e share t h a n a n y b o d y - - S t . P a u l f o r m e r l y a n d K a r l M a r x today, f o r e x a m p l e - - i n c o n s t r u c t i n g the n e w i l l u s i o n , precisely b y reason of his eternal thirst for t r u t h , w h i c h a l w a y s survives the outcomes of p o l i t i c a l a n d religious struggles, h e is fated to insert i n t h e same i l l u s i o n the w o r m w h i c h w i l l u n d e r m i n e i t . T h e p a t r i a r c h w h o i n f o r m e r times agreed to lead t h e h u m a n conscience across the g l o w i n g stretches of k n o w l e d g e is n o t ready to l a y d o w n h i s formidable burden." (E. Faure, i b i d . , p . 97)

9 ANTI-SEMITISM I T m a y seem paradoxical at first sight that the people w h o were the first to spread the idea of the one G o d , whence C h r i s t i a n i t y proceeds, a n d w h o i n their h i s t o r y as " t h e People of G o d " n u m b e r e d so m a n y prophets a n d remarkable m e n , s h o u l d have been the object of s u c h general a n d permanent repellence, a n d even hatred, w h i c h is k n o w n as a n t i - S e m i t i s m . T h r o u g h o u t the w h o l e h i s t o r y of the c o n f r o n t a t i o n of Judaism a n d C h r i s t i a n i t y , the Jews h a v e n o t f a i l e d to place the responsibility for this attitude o n C h r i s t i a n i t y : " C h r i s t i a n a n t i - S e m i t i s m " , as Jules Isaac tells us, " f r o m the fact that i t is supported b y the C h u r c h , bears an official, systematic a n d coherent character w h i c h f o r m e r p a g a n a n t i - S e m i t i s m has a l w a y s lacked. It attends on theology and is n o u r i s h e d b y i t . . . . It also differs f r o m pagan a n t i - S e m i t i s m , w h i c h i n v a r i a b l y takes the f o r m of a spontaneous reaction, e x c e p t i o n a l l y w e l l c o m m a n d e d a n d organised, i n that it pursues a most precise o b j e c t i v e - - w h i c h is to m a k e the Jews h a t e f u l - - a n d i t owes its success i n this achievement to a p l a n of a c t i o n w h i c h has proved i n f i n i t e l y m o r e h a r m f u l t h a n that of pagan a n t i - S e m i t i s m . " (J. I s a a c : Genèse de l'Antisémitisme, p . T h i s is also the o p i n i o n of Joshua

129)

Jehouda, w h o w r i t e s :

"It is the obstinate C h r i s t i a n c l a i m to be the sole h e i r to Israel w h i c h propagates a n t i - S e m i t i s m . T h i s scandal must terminate sooner or later; the sooner i t does, the sooner the w o r l d w i l l be rid of the tissue of lies i n w h i c h anti-Semitism shrouds itself." (l'Antisémitisme,

Miroir

du M o n d e , p .

136)

H o w e v e r , for those of us w h o are e n d e a v o u r i n g to understand the Jewish problem i n a l l its c o m p l e x i t y t h r o u g h o u t the ages, it w o u l d be v a i n to attempt to reduce it to such a v i e w , over-simplified, p a r t i a l and suggestive of c o n t e m p t , for a l l historians, w h e t h e r Jewish or n o t , agree that anti-Semitism existed l o n g before C h r i s t i a n i t y . T h u s D o c t o r A . Roudinesco w r i t e s :

82

ANTI-SEMITISM

83

" T h e hatred of the Jew is very ancient; it appeared before the C h r i s t i a n era, f r o m the very first moment the Israelites made contact w i t h other peoples. Anti-Judaism has flourished in all climates and in every epoch; it is the only h i s t o r i c a l phenomenon which has resisted the usury of time. T h e w o r d anti-Semitism is m o d e m a n d comprises a n e t h n i c i d e a . " (Le M a l h e u r d'Israel, p . 11) " A n t i - S e m i t i s m dates back w e l l before C h r i s t i a n i t y " , says the learned F r e n c h social anthropologist, V a c h e r de Lapouge; " w h e n one considers that it existed at least fifteen centuries before the present era, it is difficult to see i n the agony of C h r i s t the u n i q u e cause of the hatred w i t h w h i c h they (the Jews) have been pursued by the C h r i s t i a n s . . . . " (Les Sélections sociales, cours p r o f e s s é àl ' U n i v e r s i t é de M o n t p e l l i e r , 1888-9, PP. 465-7) Indeed, m a n y sociologists consider that other causes, inherent i n the v e r y character of the H e b r e w people themselves, are at the root of the p h e n o m e n o n of a n t i - S e m i t i s m . T h i s is demonstrated very clearly b y the t w o Jewish writers, Bernard Lazare a n d E l i e F a u r e : " A n opinion as general as a n t i - S e m i t i s m , w h i c h has flourished in all countries and in all ages, before and after the C h r i s t i a n era, at A l e x a n d r i a , R o m e a n d A n t i o c h , i n A r a b i a , a n d i n Persia, i n medieval a n d i n m o d e r n Europe, i n a w o r d , i n a l l parts of the w o r l d wherever there are or have been J e w s - - s u c h an o p i n i o n , it has seemed to me, could not spring from a mere whim or fancy, but must be the effect of deep and serious causes. (B. L a z a r e : A n t i - S e m i t i s m , Preface) " W h e r e v e r the Jews settled after ceasing to be a n a t i o n ready to defend its l i b e r t y a n d independence, one observes the development of a n t i - S e m i t i s m , or rather anti-Judaism; f o r anti-Semitism is a n ill-chosen w o r d , w h i c h has its raison d'être o n l y i n o u r d a y . . . . "If this h o s t i l i t y , this repugnance h a d been s h o w n towards the Jews at o n e time o r i n one c o u n t r y o n l y , it w o u l d be easy to account f o r the local causes of this sentiment. B u t this race has been the object of hatred w i t h a l l the nations amidst w h o m it ever settled. I n a s m u c h as the enemies of the Jews belong to divers races; as they dwelled far apart from one another, were r u l e d by different laws and governed by opposite principles; as they had not the same customs and differed in spirit from one another, so that they could not possibly judge alike of any sub-

84

JUDAISM AND T H E VATICAN ject, it must need be that the general causes of anti-Semitism have a l w a y s resided in Israel itself, and not in those w h o antagonised it. (B. Lazare, i b i d . , p p . 7-8). " W h i c h virtues or w h i c h vices have earned f o r the Jews this universal e n m i t y ? W h y w a s he ill-treated a n d hated a l i k e a n d i n t u r n b y the A l e x a n d r i a n s a n d the R o m a n s , b y the Persians a n d the A r a b s , b y the T u r k s and the C h r i s t i a n n a t i o n s ? Because everywhere, u p to o u r o w n days, t h e Jew w a s a n unsociable b e i n g . " W h y w a s he unsociable? Because he was exclusive, a n d h i s exclusiveness was b o t h p o l i t i c a l a n d religious, or rather, he h e l d fast to his p o l i t i c a l a n d religious c u l t , to his l a w . " (B. Lazare, i b i d . , p . 9) " A n t i - S e m i t i c p e r s e c u t i o n " , writes E l i e Faure, " h a s never abated. It sprang f r o m exterior causes, a n d n o t o n l y f r o m the too often quoted theocratic action, the accusation w h i c h preceded t h e Jews everywhere, that they h a d crucified the G o d they gave to Europe w h o m they did n o t w a n t . T h e y are possessed of a n eternal a n g u i s h , w h i c h alienates them f r o m a l l the peoples of the earth; they upset their habits, they devastate their w e l l - w o r n paths, a n d they dislocate their ancient m o r a l structures. . . . " T h e i r a n g u i s h is expressed i n constant dissatisfaction, i n stubb o r n r e c r i m i n a t i o n , i n a need to convince w h i c h g n a w s at them l i k e a p r u r i e n t a n d w h i c h w a s o n l y permitted them w h e n t h e y could n o t l a y c l a i m to p o l i t i c a l d o m i n a t i o n , a n d i n i n t e l l e c t u a l restlessness; and thus they are led to criticise e v e r y t h i n g , to judge e v e r y t h i n g , to speak i l l of e v e r y t h i n g , w h i c h a u t o m a t i c a l l y d r a w s u p o n them the double t y r a n n y of persecution a n d exile. T h i s d i d not h a p p e n b u t yesterday. N o r does i t date f r o m the t i m e of C h r i s t . T h e y so exasperated the E g y p t i a n s that they h a d to flee en masse f r o m E g y p t , a n d the Persians were so tired of them that they encouraged t h e m to r e t u r n home. T h e R o m a n s , w h o w e r e not interested i n m o r a l problems a n d whose firm tolerance kept religious peace everywhere, slit their throats a n d d r o w n e d their f u r i o u s protests and passionate anathemas i n blood. Pilate delivered C h r i s t u p to them i n order to 1 id himself of t h e m . "Let i t be s a i d : they have a n n o y e d the w h o l e w o r l d . B u t therein perhaps lies their greatness. T h e y refused silence a n d the slough of torpor. E v e r y w h e r e they have w i t h i n v i n c i b l e obstinacy denied their s u r r o u n d i n g s , w h e t h e r , dragged f r o m c a p t i v i t y to c a p t i v i t y or sent a w a y into exile after e x i l e , they were forced i n t o t h e m or adopted them of their o w n free w i l l . A n d this obstinacy w i l l not I imagine die o u t before t h e last of them is gone. . . .

ANTI-SEMITISM " I t is n o t s u r p r i s i n g t h e n that f r o m t h e earliest times u n t i l today, the Jew has a w o k e n almost e v e r y w h e r e a f r a n k or veiled h o s t i l i t y w h i c h has been expressed i n almost every degree f r o m p u r e l y speculative anti-Semitism to t h e most atrocious massacres. . . . (E. F a u r e : La Question juive) R e n a n , w h o c a n h a r d l y be described as a m a n w i t h a " C h r i s t i a n c o m p l e x " , or m e n t a l l y u n w e l l i n terms of modern p s y c h i a t r y , as a p p a r e n t l y is the case, according to Joshua Jehouda, w i t h a l l w h o do n o t a d m i r e the Jewish people, (L'Antisémitisme, Miroir du M o n d e , p p . 72-73), is n o less e x p l i c i t o n this p o i n t : " H a t r e d of the Jews w a s , moreover, so generally diffused a feeling i n the ancient w o r l d that there was n o need to spur i t . T h i s hatred m a r k s one of the trenches of separation w h i c h , perhaps, w i l l never be filled u p i n the h u m a n species. It is d u e to s o m e t h i n g more t h a n race. It cannot be w i t h o u t reason that poor Israel has spent its life as a people i n being massacred. W h e n a l l nations a n d a l l ages have persecuted y o u , there must be some motive behind it a l l . " T h e Jew, u p to o u r o w n time, i n s i n u a t e d himself e v e r y w h e r e , c l a i m i n g t h e protection of the c o m m o n l a w ; b u t , i n reality, rem a i n i n g outside the c o m m o n l a w . H e retained h i s o w n status; he w i s h e d to have the same guarantees as everyone else, a n d , over a n d above that, h i s o w n exceptions a n d special laws. H e desired the advantages of the nations w i t h o u t being a nation, w i t h o u t helping to bear the burdens of the nations. N o people has ever been able to tolerate this. T h e nations are m i l i t a r y creations founded a n d m a i n t a i n e d b y the s w o r d ; they are the w o r k of peasants a n d soldiers; towards establishing them the Jews h a v e c o n t r i b u t e d n o t h i n g . H e r e i n is the great fallacy inspired i n Israelite pretensions. T h e tolerated alien can be useful to a c o u n t r y , but o n l y o n c o n d i t i o n that the c o u n t r y does n o t a l l o w itself to be invaded b y h i m . It is n o t fair to c l a i m f a m i l y rights i n a house w h i c h one has n o t b u i l t , like those birds w h i c h come a n d take u p their quarters i n a nest w h i c h does not belong to t h e m , or like the crustaceans w h i c h steal t h e shell of another species." R e n a n : The A n t i c h r i s t , pp. 126-7)

A n t i - S e m i t i s m - - a n d it s h o u l d be noted that the term S e m i t i s m " is, p r o p e r l y speaking, incorrect i n itself, since m a n y peoples, s u c h as the A r a b s or E g y p t i a n s , are or have been S e m i t i c " i n the customary use of the w o r d - - a n t i - S e m i t i s m ,

"antiSemite "antias w e

86

JUDAISM AND T H E VATICAN

have s h o w n , has existed f o r more t h a n different f o r m s : 1. 2. 3. 4. 5.

3,000 years u n d e r m a n y

T h e r e was a n t i - S e m i t i s m i n E g y p t , as the Bible relates; T h e r e was a n t i - S e m i t i s m i n Persia, as described i n t h e Book of Esther; There was anti-Semitism i n Greece; T h e r e w a s anti-Semitism i n A l e x a n d r i a , w i t h the celebrated controversialist A p p i o at its head; T h e r e w a s anti-Semitism at R o m e , w h i c h n u m b e r e d a m o n g its ranks some o f t h e E t e r n a l C i t y ' s most famous s o n s : C i c e r o , T a c i t u s , Seneca, Juvenal a n d others.

" H o w glorious f o r a n t i - S e m i t i s m to be able to inscribe o n its h o n o u r s list the names of Seneca, J u v e n a l a n d T a c i t u s . . . " w r i t e s Jules Isaac i n h i s Genèse de l ' A n t i s é m i t i s m e . " T a c i t u s is unquest i o n a b l y the most noble flower of a l l time i n the c r o w n of antiSemitism." (ibid., pp. 114-15) T h e r e was thus a general f o r m of pagan anti-Semitism. Religious anti-Semitism has been e q u a l l y diverse. T h e w o r l d has seen: 1. 2. 5. 4. 5.

Z o r o a s t r i a n anti-Semitism; Gnostic and M a n i c h e a n anti-Semitism; O r t h o d o x anti-Semitism; M o s l e m anti-Semitism; Protestant a n t i - S e m i t i s m .

O f t h e latter f o r m , n o b o d y , perhaps, has used more violent l a n g u age t h a n L u t h e r . B u t a m o n g the Protestants, the most redoubtable adversary the Synagogue has ever h a d to face w a s , according to Massoutié, John A n d r e w Eisenmenger (1654-1704), professor of oriental languages at the U n i v e r s i t y of H e i d e l b e r g . F o r i t is f r o m Eisenmenger's book, Judaism Unmasked, that " A n t i - S e m i t e s i n G e r m a n y a n d other countries i n t u r n have to this v e r y d a y obtained most of their arms against the S y n a gogue. . . . "Eisenmenger is bent o n s h o w i n g above a l l i n h i s w o r k at h o w m a n y points Judaism a n d C h r i s t i a n i t y differ, t w o religions w h i c h o r i g i n a l l y o n l y differed f r o m one another i n the lightest shades of m e a n i n g . " (L. M a s s o u t i é : Judaisme et Hitlerisme,

p p . 138-9, 141)

ANTI-SEMITISM

87

B u t w h a t is perhaps even m o r e e x t r a o r d i n a r y is the fact of the p h e n o m e n o n of p o l i t i c a l and p h i l o s o p h i c a l anti-Semitism. T h e pages of h i s t o r y bear witness t o : 1. 2. 3. 4.

R a t i o n a l i s t anti-Semitism, led b y V o l t a i r e ; Socialist anti-Semitism, u n d e r Toussenel; R a c i a l anti-Semitism under H i t l e r ; N a t i o n a l i s t and patriotic anti-Semitism c o u n t r y , and;

5.

E c o n o m i c anti-Semitism, w h i c h is s i m i l a r l y u n i v e r s a l .

in

almost

every

F i n a l l y today, most incredible of a l l , we are confronted w i t h Soviet anti-Semitism.

1.

I n short, every c o u n t r y and every epoch has i n t u r n k n o w n a n t i Semitism i n one f o r m or another, sometimes s m o u l d e r i n g under the surface, sometimes prescribed b y l a w , sometimes e r u p t i n g i n f u r i o u s a n d b l o o d y explosions. A n d i n the course of 3,000 years a l l possible and imaginable solutions have been tried i n an endeavour to solve the Jewish p r o b l e m : 1.

2. 3. 4-

5. 6. 7. 8. 9.

10.

Peaceful coexistence; Conversion; Segregation and the G h e t t o ; Expulsion; Pogroms; P o l i t i c a l emancipation; Assimilation; M i x e d marriages; T h e n u m e r u s clausus; T h e spur and the y e l l o w star;

and finally, the most recent solutions that have been attempted a r e : 11. 12.

Racism; Marxism.

A l l these solutions have i n the end proved inoperative. D o c t o r Roudinesco records t h a t : " A n t i - S e m i t i s m appeared f r o m the first m o m e n t w h e n the Jews came i n t o contact w i t h the rest of the w o r l d ; it has e n d u r e d t h r o u g h o u t the centuries to o u r o w n d a y . It has resisted p o l i t i c a l r e v o l u t i o n s , social transformation a n d m e n t a l e v o l u t i o n . It is as active today as it has been i n the past; it has assumed v e r y varied forms according to the specific i l l u s i o n of each epoch; it has often changed its name but its character has remained the

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JUDAISM AND T H E VATICAN same. T h e r e is no reason to hope that i t w i l l disappear. If one measures its p o w e r b y the n u m b e r of its v i c t i m s , one is obliged to recognise that it has become more intense. T h e carnage of A l e x a n d r i a , the massacres of the M i d d l e A g e s , the R u s s i a n a n d P o l i s h pogroms are i n s i g n i f i c a n t compared w i t h the recent exterminations under H i t l e r . . . . " T h e Jewish question is not o n l y confined to the m o r a l order, it is a social and p o l i t i c a l p r o b l e m w i t h i n f i n i t e repercussions. T h e D r e y f u s affair rent a n d weakened France. W i t h o u t anti-Semitism, H i t l e r w o u l d n o t have t r i u m p h e d i n G e r m a n y and the Second W o r l d W a r , w h i c h cost the lives of s i x t y m i l l i o n m e n , c o u l d h a v e been avoided. " D e s p i t e every e x p e c t a t i o n , legal e m a n c i p a t i o n , a s s i m i l a t i o n , a n d Jewish blood poured o u t on the battle-fields have a l l proved ineffectual. A n t i - S e m i t i s m has persisted a n d become intensified. Israel's destiny remains sealed i n m i s f o r t u n e . " ( D r . A . R o u d i n e s c o : le M a l h e u r d'Israel, p p . 173, 177)

T h e Jewish people tend to t h i n k of themselves as the i n n o c e n t victims of the hatred of the w o r l d , but most of the defensive measures against them i n the W e s t - - r e g a r d e d b y them as manifestations of prejudice, intolerance, hatred and a n t i - S e m i t i s m - - h a v e been borrowed f r o m Jewish legislation and t u r n e d against its authors. Religious intolerance was u n k n o w n i n pagan

society:

" E a c h people had its o w n p a r t i c u l a r gods and recognised the legitimate sovereignty of foreign deities over other c o u n t r i e s . " (E. B e n a m o z e g h : Israel etl ' H H u m a n i t é ,p. 21) T h e Jews alone i n a n t i q u i t y professed u n c o m p r o m i s i n g religious exclusiveness, as G . B a t a u l t explains i n detail i n the f o l l o w i n g passage: " A certain apologetic school of h i s t o r y has for too l o n g insisted on the idea that the pagans held the m o n o p o l y of intolerance a n d religious persecution. N o t h i n g c o u l d be more false, a n d m o d e r n scholarship a n d i m p a r t i a l h i s t o r y p r o v e that this assertion is more than f u l l y justified. Intolerance, proceeding directly f r o m the religious exclusiveness of the Israelites, is a p u r e l y Jewish i n v e n t i o n , w h i c h was inherited by C h r i s t i a n i t y and so transmitted to the modem world. " H o w e v e r the chosen people carried w i t h i t s o m e t h i n g w h i c h was to have a n a m a z i n g destiny i n the f u t u r e i n the heart of the western w o r l d , a strong a n d rigorous conception of the d i v i n i t y , a n d a p r o u d unshakeable a n d fanatical f a i t h i n an a l l - p o w e r f u l ,

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a u t h o r i t a r i a n , exclusive and jealous G o d , and i n the height of virtuousness of a m i n u t e l y - d e t a i l e d , captious l a w . " W h i l e the A l e x a n d r i n e c i v i l i s a t i o n , the heir of both the Greek a n d a l l the M e d i t e r r a n e a n c i v i l i s a t i o n s , meted out to the w o r l d , under the aegis of the m i l i t a r y a n d p o l i t i c a l genius of A l e x a n d e r , the arts, the sciences, and the highest p h i l o s o p h i c a l speculations, the Jews, w h o were b e g i n n i n g to spread over this immense sort of ' i n t e r n a t i o n ' w h i c h the hellenic w o r l d f o r m e d , presented i t w i t h jealous m o n o t h e i s m , exclusive r i t u a l i s m a n d religious i n t o l e r a t i o n ; ideas w h i c h were u n k n o w n u n t i l t h e n , t h o u g h their significance and influence were later to be u n e q u a l l e d . . . . " J u d a i s m was not o n l y a n exclusive belief w h i c h contradicted the pagans' p r o f o u n d c o n v i c t i o n s and feelings of tolerance, i t was also a n exclusive a n d t y r a n n i c a l l a w w h i c h contradicted their habits, their customs, their manners a n d p a r t i c u l a r l y their noble a n d t o u c h i n g sense of h o s p i t a l i t y . . . Jewish exclusiveness made itself felt i n the everyday commerce of d a i l y life i n a thousand a n d one l i t t l e w a y s , b y their refusal to eat w i t h the pagans, or take part i n their games a n d exercises, or serve u n d e r their standards, b y their j u d i c i a l a u t o n o m y a n d their separate marriages. W h e r e v e r rather n u m e r o u s Jewish colonies became established, w h e t h e r v o l u n t a r i l y or not, i n the midst of Greek or h e l l e n i c peoples, the Jews i n e v i t a b l y adopted a n d kept a foreign appearance. I n spite of the fact that they c o u l d talk a n d w r i t e Greek, a n d organise their life i n the Greek f a s h i o n , their tight s o l i d a r i t y a n d their social and legal i s o l a t i o n , w h i c h b y its m a l i g n a n c y exaggerated its significance a n d the consequences, placed them i n oppos i t i o n to life under the Greeks and the R o m a n s , so that they were l i k e strangers, 'more distant f r o m us', said Philostrates, ' t h a n Susa, B a c t r i a or I n d i a ' . " T o the m i n d s of the ancients, so open, so comprehensive a n d so tolerant, Jewish exclusiveness was a m o n s t r o s i t y : intolerance, a Jewish i n v e n t i o n a n d v i r t u e , was c o m p l e t e l y incomprehensible to t h e m . I n the hellenistic period they were perfectly able to conceive of one G o d , w o r s h i p p e d e v e r y w h e r e u n d e r different names, a n d possessing different attributes, but they were quite u n a b l e to u n d e r s t a n d that this one G o d s h o u l d be precisely a n d e x c l u s i v e l y the G o d of the Jews. . . . " C o n t r a r y to w h a t one is too often led to believe, the Jews did not i n t r o d u c e to the w o r l d a n i n t e r n a t i o n a l and u n i v e r s a l or m e t a p h y s i c a l conception of m o n o t h e i s m , w h i c h was derived q u i t e n o r m a l l y f r o m the p o l i t i c a l state of the time and f r o m the speculations of Greek p h i l o s o p h y ; but they d i d i n t r o d u c e the idea of the exclusive m o n o t h e i s m of Jahve, the jealous a n d t y r a n n i c a l G o d .

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JUDAISM A N D T H E VATICAN "By a s i n g u l a r l y i r o n i c a l stroke of Fate, w h e n u p o n t w o occasions, first w i t h C h r i s t i a n i t y a n d later w i t h Islam, the exclusive a n d jealous G o d of the Jews, w i t h his inseparable companions intolerance a n d f a n a t i c i s m , t r i u m p h e d , he t u r n e d against the chosen people a n d added to their t r o u b l e s . " ( G . B a t a u l t : Le Problème Juif, p p . 6 0 , 6 3 , 6 4 , 65, 85)

T h e intolerance w h i c h the Jews b i t t e r l y accuse C h r i s t i a n i t y of p r a c t i s i n g against t h e m takes its roots, as we shall see, f r o m essent i a l l y Judaic concepts: " W e c a n n o w see h o w the forces shaping Jewish h i s t o r y i n the early Feudal A g e began w i t h t w o paradoxes. N o t o n l y were the Jews the o n l y n o n - C h r i s t i a n s left i n the e n t i r e C h r i s t i a n w o r l d , b u t , i r o n i c a l l y , they l i v e d i n freedom outside the feudal system, w h i l e the Gentiles were imprisoned w i t h i n i t . " W h y h a d the Jews n o t been converted or k i l l e d as h a d the other pagans a n d non-believers? W h y h a d they received special e x e m p t i o n ? W h y d i d the C h u r c h protect t h e m ? " T h e C h u r c h h a d manoeuvred itself i n t o this p a r a d o x i c a l i m passe b y the force of its o w n logic. Because the c i v i l i s a t i o n of the M i d d l e A g e s was r e l i g i o u s l y oriented, it was i m p o r t a n t that the Jews be converted to C h r i s t i a n i t y . . . . " A t first every c o n c i l i a t i o n was h e l d out to the Jews as a n i n d u c e m e n t to accept C h r i s t i a n i t y . T h e Jews w o u l d not c o n vert. . . . T h e Jew was a n a m b i v a l e n t figure i n the W e s t e r n w o r l d . H e c o u l d neither be converted n o r k i l l e d . . . . T h e Jew therefore was excluded f r o m the f e u d a l system. . . . " S o m e of the laws enacted against the Jews i n these centuries were not n e w . T h e y were, i n fact, patterned after O l d Testament and T a l m u d i c laws against non-Jews. O l d Jewish laws forbade a non-Jew being appointed k i n g of Israel, or h o l d i n g a post f r o m w h i c h he c o u l d g o v e r n Jews. T o prevent too great an i n t e r m i x i n g between Jews and Greeks, P a l e s t i n i a n l a w forbade a Jew to sell l a n d to a non-Jew. T h e C h r i s t i a n s enacted l i k e l a w s against the Jews. These cannot be judged as g o o d o r bad i n terms of today's society. T h e y were an expression of society i n those d a y s . " ( M . I. D i m o n t : Jews, G o d and History,

p p . 218-19)

Let us take as a p a r t i c u l a r instance, the I n q u i s i t i o n , set u p i n the t h i r t e e n t h c e n t u r y to p u t a n end to the A l b i g e n s i a n heresy. A f t e r the crusade against the A l b i g e n s i a n s , w h i c h n u m b e r e d a great m a n y v i c t i m s : " T h e Papacy became alarmed at a l l this bloodshed, forbade the private h u n t i n g of heretics (as it was later to f o r b i d the l o c a l

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h u n t i n g of Jews), a n d i n s t i t u t e d the I n q u i s i t i o n (from the L a t i n inquisitio, m e a n i n g an ' i n q u i r y ' ) i n order to determine w h e t h e r a n accused a c t u a l l y was a heretic. D u r i n g the first centuries of its existence, the I n q u i s i t i o n h a d n o p o w e r to deal w i t h Jews, M o h a m m e d a n s , or a n y other non-believers, o n l y w i t h C h r i s t i a n s . " A s the C h u r c h abhorred the shedding of b l o o d , it was decided that those convicted s h o u l d be b u r n e d . I r o n i c a l l y , m o d e r n m a n looks w i t h h o r r o r u p o n b u r n i n g someone f o r his religious beliefs, yet sees n o t h i n g i n c o n g r u o u s i n shooting o r h a n g i n g a m a n for his p o l i t i c a l c o n v i c t i o n s . A l s o , i r o n i c a l l y , the a u t h o r i t y for k i l l i n g a heretic stems f r o m the O l d T e s t a m e n t itself, f r o m D e u t e r o n o m y x v i i . 2-5: 'If there be f o u n d i n the m i d s t of thee . . . m a n or w o m a n , that does that w h i c h is e v i l i n the sight of the L o r d t h y G o d i n transgressing H i s covenant, a n d has gone a n d served other gods, a n d w o r s h i p p e d them . . . a n d it be told thee . . . then shalt t h o u b r i n g f o r t h that m a n or w o m a n . . . t h o u shalt stone them w i t h stones that they die.' Because o n l y C h r i s t i a n s c o u l d c o m m i t heresy i n the eyes of the C h u r c h , this M o s a i c l a w , w i t h a n updated p u n i s h m e n t , was applied o n l y to t h e m . A n d thus came about the t w i s t of fate w h i c h b r o u g h t Jews comparative safety f r o m the I n q u i s i t i o n w h i l e C h r i s t i a n s b u r n e d one another at the stake."

( M . I. D i m o n t , i b i d . , p p . 224-5)

D o c t o r Roudinesco too agrees that the burden of intolerance must be d i v i d e d a m o n g the Jews a n d the C h r i s t i a n s : " T h e y were monsters, these m e n w h o b u r n t other m e n alive w h o were not of their f a i t h . T h e sole g r o u n d for c o m p l a i n t against the Jews at this time was of a religious order. B u t the theological anti-Judaism of the M i d d l e A g e s is easy to u n d e r s t a n d . Religious tolerance d i d not exist. T h e Jews were as intolerant as the C h r i s t ians. T h e f o r m e r persecuted t h e i r heretics just as the C h r i s t i a n s persecuted theirs. T h e S y n a g o g u e e x c o m m u n i c a t e d as rigorously as the C h u r c h . " (Dr. A. Roudinesco: Le Malheur d'Israel, p . 40) A g a i n , it was the Synagogue w h i c h was the first to impose on Jews the d u t y of w e a r i n g a distinctive badge; a n d yet among the different measures w h i c h the C h u r c h has taken against the Jews to t h w a r t their p o l i c y of i n f i l t r a t i o n and c o r r u p t i o n , there is one against w h i c h t h e y have a l w a y s v i o l e n t l y protested, considering i t p a r t i c u l a r l y defamatory, n a m e l y , the o b l i g a t i o n to wear a distinctive badge, such as a spur, a hat or a star. T h i s measure, w h i c h was imposed b y the 4th Lateran C o u n c i l i n 1215, a n d renewed b y the bulls of H o n o r i u s III (1221). M a r t i n V

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(1425), P a u l I V (155s), S t . Pius V (1566) a n d C l e m e n t V I I I (1593), was o n l y r e v i v i n g a n o l d Jewish c u s t o m , w h i c h l a i d d o w n that t h e Jews should d i s t i n g u i s h themselves f r o m other peoples b y their dress. T h i s w a s emphasised b y C l e m e n t III w h e n h e made k n o w n the decision of the C o u n c i l to the f a i t h f u l : " A l l that w e have to d o . " h e said, " i s to b r i n g the Jews back again to the observation of the laws of Moses c o m m a n d i n g them to w e a r d i s t i n c t i v e dress." St. T h o m a s A q u i n a s , w r i t i n g to the Duchess of B r a b a n t , the same c o m m e n t o n the d e c i s i o n :

makes

" I t is w h a t they are c o m m a n d e d i n their o w n l a w , that is to say, to wear fringes o n t h e f o u r corners of their cloaks so that they m a y be distinguished f r o m other peoples." (Quoted by L o v s k y i n Antisémitisme et Mystère d'Israel, p . 199) Let us finally deal w i t h the question of race. T h e Jews protested v e h e m e n t l y against H i t l e r ' s racial regime; a n d yet t h e y were the first people i n h i s t o r y to exalt the idea of race, t h i n k i n g of themselves as belonging to t h e "chosen race". I n other words, they created a concept of race w h i c h other peoples, h a v i n g l o n g ignored, have borrowed f r o m t h e m , at times even to t u r n i t against t h e m . It is o p p o r t u n e to remark here that the Jews are the o n l y ethnic g r o u p w h o are n a t u r a l l y a n d f u n d a m e n t a l l y race conscious, since their ideas of race a n d r e l i g i o n are i n e x t r i c a b l y e n t w i n e d . " T h e Semitic r e l i g i o n s " , w r o t e K a d m i - C o h e n i n Nomades, " a r e o n l y t h e spiritualised deification of the race." T h u s it is not w i t h o u t a certain i r o n y that w e are n o w w i t n e s s i n g a flood of rage against a p o l i c y w h i c h i n G e r m a n y revived the idea of race, t u r n i n g i t against its i n v e n t o r s . I n the Revue de I'Histoire

des R e l i g i o n s , E . D h o r m e w r o t e i n 1934:

" J u d a i s m h a s made a p o w e r f u l c o n t r i b u t i o n i n i m p l a n t i n g i n the w o r l d this concept of race, or more specifically of the seed . . . w h i c h s h o u l d be traced back to great ancestors a n d endure w i t h out m i x t u r e t h r o u g h o u t the ages. T h e persecutions w h i c h t h e Jews have suffered i n C h r i s t i a n countries are due, i n part, t o the f u s i o n of race a n d religion w h i c h m a r k e d o u t the c h i l d r e n of Israel as a special category of unassimilable citizens. Racism is a dangerous theory, b u t let us recognise that it was upheld by the Semites long before it was by the Aryans." ( Q u o t e d b y L o v s k y , i b i d . , p. 364)

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A l l J e w i s h w r i t e r s exalt the i n d e s t r u c t i b i l i t y a n d s u p e r i o r i t y of their race, w h i c h they regard as destined to exert a great influence o n a l l others. D i s r a e l i , the P r i m e M i n i s t e r of Great B r i t a i n , w r o t e : " E v e r y generation they m u s t become m o r e p o w e r f u l a n d m o r e dangerous to the society w h i c h is hostile to t h e m . D o y o u t h i n k that the quiet h u m d r u m persecution of a decorous representative of a n E n g l i s h u n i v e r s i t y c a n c r u s h those w h o have successfully baffled the Pharaohs, N e b u c h a d n e z z a r , R o m e , a n d the Feudal ages? . . . N o p e n a l l a w s , n o p h y s i c a l tortures c a n effect that a superior race s h o u l d be absorbed i n a n i n f e r i o r , o r be destroyed b y i t . T h e m i x e d persecuting races disappear; t h e p u r e persecuted race remains. A n d at this moment, in spite of centuries, of tens of centuries, of degradation, the Jewish mind exercises a vast influence on the affairs of Europe." ( D i s r a e l i : Coningsby,

pp. 226-7)

I n N o t r e Jeunesse, Charles Péguy d r a w s a v e r y characteristic portrait of h i s f r i e n d B e r n a r d Lazare, i n w h i c h the w o r d " r a c e " recurs as the central theme, pregnant w i t h m e a n i n g . W e have taken the f o l l o w i n g extract f r o m i t : " T h e r e was never a m o m e n t w h e n every muscle a n d every nerve was n o t strained to answer h i s secret m i s s i o n . N e v e r was a m a n m o r e conscious of h i s role as the leader of h i s race a n d of h i s people, n o r more responsible f o r them; a m a n p e r p e t u a l l y taughtened b y a n u n a t o n a b l e reverse a n d sub-tension. N o t a sentiment, not a t h o u g h t , n o t the shadow of a passion, b u t was n o t strained a n d governed b y a c o m m a n d m e n t fifty centuries o l d ; a w h o l e race, a w h o l e w o r l d h e carried o n h i s b o w e d shoulders, a race, a w o r l d of fifty centuries o n r o u n d , h e a v y shoulders; a n d h i s heart w a s consumed w i t h fire, w i t h the fire of h i s race a n d of his people; his heart was o n fire, h i s m i n d was passionate, a n d f r o m h i s prophetic lips came f o r t h live c o a l s ! " Péguy: N o t r e Jeunesse dans Oeuvres en prose 1909-14, p . 560) I n 1936 the Jewish a u t h o r K a d m i - C o h e n w r o t e a book called Nomades to g l o r i f y a n d indeed to d e i f y h i s race w h i c h , according to h i m , has succeeded i n preserving its u n i t y a n d p u r i t y t h r o u g h o u t its n o m a d i c life. T h e extracts below have been taken f r o m h i s work: O n e cannot ignore the " E x t r a o r d i n a r y a n d absurd persistence of the Semite race a n d , w i t h i n the race, the persistence of p h y s i c a l types. Sometimes one

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notices a s t r i k i n g resemblance i n the cast of features between a f e w w h o has been c o m p l e t e l y westernised a n d the A r a b B e d o u i n , f r o m w h o m he is separated b y a stretch of some 3,000 years. "Besides, the p e r p e t u i t y of c e r t a i n manners is s i g n i f i c a n t . C e n turies of l i v i n g amidst Slav a n d N o r d i c peoples have n o t lost the Jew h i s f r e n z y , his need to gesticulate n o r h i s immoderate l o v e of the highly-seasoned c o o k i n g of the M e d i t e r r a n e a n . " E x a m p l e s of this s t a b i l i t y , w h i c h is so s u r p r i s i n g that one is compelled to call i t s u r v i v a l , are so n u m e r o u s that they e m b o d y the w h o l e of A r a b a n d Jewish life. " T h e r e is i n the d e s t i n y of the race, as i n the Semitic character, a fixity, a s t a b i l i t y a n d a n i m m o r t a l i t y w h i c h are most striking. . . " I a m w h a t I a m , says the E t e r n a l . T h e E t e r n a l , it is the race. " O n e i n its substance, not differentiated. O n e i n t i m e - - s t a b l e - eternal.

( K a d m i - C o h e n : Nomades,

p . 14)

" T h e u n i t y of the Semitic concept is p r i m a r i l y a n d absolutely e x p l a i n e d b y the n o m a d i c character of the Semites' w a y of l i f e . A race of nomads, t h e y w e r e shepherds w h o r o a m e d f r o m pasture to pasture rather t h a n farmers w h o tilled the l a n d . T h e y have remained nomads. T h e i m p r i n t is as indelible as a m a r k c u t o n the t r u n k of a tree, for as the t r u n k g r o w s a n d expands the m a r k becomes protracted a n d disfigured, but it r e m a i n s n o n e the less distinguishable. ( K a d m i - C o h e n , i b i d . , p p . 115-16)

" l e t it be f u l l y recognised; the n o m a d i c state, w i t h the Semite, as opposed to the h i s t o r y of other peoples, has never p a r t a k e n of a t r a n s i t o r y character or of a stage i n the p r e p a r a t i o n for a sedent a r y life. It takes its source f r o m the d e p t h of the Semite heart. (Kadmi-Cohen, ibid., p.

19)

" T h a t the n o m a d i c life m a y b y itself be a factor i n the preservat i o n of the race and of its e t h n i c p u r i t y is conceivable. A tribe w h i c h wanders thereby accepts i s o l a t i o n , a n d i n spite of a n d even because of its m i g r a t i o n s , it remains i d e n t i c a l and true to itself. ( K a d m i - C o h e n , i b i d . , p. 25) " S o the blood w h i c h r u n s i n its veins has preserved its p u r i t y first and foremost, a n d the succession of the centuries w i l l o n l y serve to strengthen the v a l u e of the race.

ANTI-SEMITISM

95

" T h e Semites and particularly the Jews provide n a t u r a l and historical proof of this phenomenon. Nowhere has the respect for the blood been proscribed with equal intransigence. . . . "The h i s t o r y of this people such as i t is recorded i n the Bible, c o n s t a n t l y insists o n the danger of m i x i n g w i t h foreigners . . . and i n o u r days, just as t h i r t y centuries ago, the v i t a l i t y of this racial characteristic is m a i n t a i n e d a n d c a n be seen b y the i n f r e q u e n c y of m i x e d marriages between Jews a n d non-Jews. " T h u s i t is r o u n d this exclusive love a n d jealousy, one c o u l d say, of race, that the p r o f o u n d m e a n i n g of Semitism and of its ideal character is centred. T h e People constitutes an autonomous a n d autogenous e n t i t y , dependent o n no c o u n t r y , not accepting the l a w s i n force i n the c o u n t r y w h e r e it resides, a n d energetically r e f u s i n g the i n t r o d u c t i o n of cross-breeding, f r u i t f u l t h o u g h i t m a y be. W i t h o u t material or e x t e r n a l support, it cultivates solely its own unity. . . . . . a n d i t is . . . this f o r m i d a b l e v a l u e , w h i c h is thus conferred o n the race, w h i c h alone explains this u n i q u e p h e n o m e n o n , absolutely w i t h o u t exception, that of a l l the i n n u m e r a b l e peoples, one alone, the Jewish people, has s u r v i v e d o n its o w n and rem a i n e d f r o m time i m m e m o r i a l , i n spite of e v e r y t h i n g . " ( K a d m i - C o h e n , i b i d . , p p . 26-28) P r a c t i s i n g a n exclusive f o r m of racial a p a r t h e i d themselves, the Jews are e q u a l l y u n c o m p r o m i s i n g opponents of race w h e n it is a question of r i v a l ideologies of the G e r m a n or other k i n d s . T h e y urged f a n a t i c a l l y f o r w a r against H i t l e r . I n scarcely veiled terms, L e o n B l u m i n v i t e d the democracies to destroy racial ideology i n an article w h i c h appeared i n Paris-Soir o n 23rd M a r c h 1939: " T h e re-organisation, the r e c o n c i l i a t i o n a n d the co-operation of a l l the States i n the w o r l d that are attached to l i b e r t y a n d peace, a n d the s t i m u l a t i o n a n d e x a l t a t i o n of the democratic system, a n d at the same time the systematic d e s t r u c t i o n of the racist ideology, that is the essential task i n c u m b e n t o n the great movements of p u b l i c o p i n i o n , w i t h o u t w h i c h the governments w o u l d be i m potent."

10 WORLD REVOLUTION S i x m i l l i o n dead, such is the f e a r f u l figure w i t h w h i c h the organisations of J e w r y ceaselessly c o n f r o n t the w o r l d ; it is the u n a n s w e r e d a r g u m e n t of w h i c h they availed themselves at the C o u n c i l i n order to o b t a i n a revision of the C a t h o l i c L i t u r g y . Le M o n d e of the 3rd J a n u a r y 1965 recently p u b l i s h e d a n article à propos of this subject b y V l a d i m i r Jankélévitch, f r o m w h i c h w e h a v e taken the f o l l o w i n g passage: " T h i s crime w i t h o u t n a m e is a crime that is t r u l y i n f i n i t e , a n d the f u r t h e r i t is analysed the f u r t h e r its inexpressible h o r r o r deepens. W e ourselves, w h o s h o u l d have so m a n y reasons to k n o w , are d a i l y l e a r n i n g s o m e t h i n g n e w , some p a r t i c u l a r l y r e v o l t i n g detail, some t o r t u r e of special i n g e n u i t y , some M a c h i a v e l l i a n a t r o c i t y of w h i c h one is compelled to say that o n l y G e r m a n i c sadism c o u l d be g u i l t y . It is not s u r p r i s i n g that a fathomless c r i m e s h o u l d produce some sort of m e d i t a t i o n that k n o w s no exh a u s t i o n . T h e u n h e a r d of i n v e n t i o n s of c r u e l t y , the depths of the most diabolical p e r v e r s i t y , the u n i m a g i n a b l e refinements of hatred, a l l this leaves us d u m b a n d at first baffles the m i n d . O n e w i l l never p l u m b the depths of the m y s t e r y of this gratuitous w i c k e d ness. " C o r r e c t l y speaking, this grandiose massacre is not a c r i m e o n the h u m a n scale a n y more than are the splendours of astronomy and the l i g h t years. . . . "Before i n f i n i t y a l l finite dimensions tend to become e q u a l , w i t h the result that the p u n i s h m e n t becomes almost a matter of i n difference; w h a t has happened is l i t e r a l l y unatonable. W e d o n ' t even k n o w w h o m to blame or w h o m to a c c u s e . . . . " T h e m e t h o d i c a l , scientific a n d a d m i n i s t r a t i v e massacre of six m i l l i o n Jews is not a w r o n g per se, it is a crime for w h i c h a w h o l e people is accountable. . . . " W h a t happened is u n i q u e i n h i s t o r y and w i t h o u t doubt w i l l never happen again, for n o t h i n g l i k e it has been seen since the 96

W O R L D REVOLUTION

97

w o r l d began; the day w i l l come w h e n w e w i l l n o longer even be able to e x p l a i n i t . " A s o n e c a n see f r o m the above, t h e Jews f u r i o u s l y repudiate the v e r y idea of collective responsibility as f a r as t h e y are concerned, but do n o t hesitate to h o l d the G e r m a n people collectively responsible f o r the w r o n g s done to Israel u n d e r t h e H i t l e r régime. H o w e v e r , i t n o w appears that w e cannot accept this figure of s i x m i l l i o n . A F r e n c h w r i t e r , P a u l Rassinier, has made a v e r y penetrati n g s t u d y of this subject, w h i c h he has b r o u g h t together i n f o u r large v o l u m e s , e n t i t l e d : Le Mensonge d'UIysse, U l y s s e t r a h i par les siens, Le V e r i t a b l e Proces Eichmann on les Vainqueurs incorrigibles and Le Drame des Juifs Europeens. Rassinier is a l e f t - w i n g Socialist a n d a n agnostic, w h o was himself deported to B u c h e n w a l d ; he cannot therefore be suspected of being s y m p a t h e t i c to N a t i o n a l Socialism. I n A p p e n d i x II w e give a resume of these w o r k s , and of the author's conclusions. Since the last w a r , the w h o l e w o r l d has been i n u n d a t e d w i t h a torrent of literature, f o r the most part u n r e a s o n i n g , a n d at the same time v i o l e n t l y a n d a x i o m a t i c a l l y hostile to G e r m a n y u n d e r H i t l e r , i n w h i c h a l l desire c a l m l y a n d h o n e s t l y to seek out the t r u t h and face i t , h o w e v e r unpleasant i t m a y be, h o w e v e r u n l i k e w h a t i t is pre-conceived to be, appears to h a v e been t h r o w n to the w i n d . " T h e first l a w of h i s t o r y " , w r o t e the great Pontiff, Leo X I I I , " i s n o t to say w h a t is false; n e x t , n o t to fear to s a y w h a t is t r u e . " It is appropriate therefore, at this stage, to recall a f e w sober facts about the last w a r , w h i c h are n o t as w e l l k n o w n o r remembered as others. F i r s t l y , H i t l e r ' s G e r m a n y d i d n o t o n l y attack the Jews; if w e count a l l the losses suffered d u r i n g the w a r , more non-Jewish deportees and prisoners of w a r and others died t h a n Jews. A t the outbreak of w a r there were about 300,000 F r e n c h Jews and 170,000 foreign Jews i n France. R a t h e r less t h a n 100,000 were deported, of w h o m the m a j o r i t y were f o r e i g n Jews. W e recognise that this is a v e r y great n u m b e r b u t w e are f a r a w a y f r o m the legendary six m i l l i o n figure. O n the other h a n d , at the L i b e r a t i o n about 105,000 F r e n c h m e n were assassinated b y other F r e n c h m e n i n the n a m e of the Resistance; 95 per cent of these were good m e n whose o n l y f a u l t was that they were a n t i - C o m m u n i s t a n d n o t p r o - G a u l l i s t . N o one seems to care about this. T h e universal conscience is o n l y interested i n Jewish v i c t i m s . P a u l Serant has described the purges w h i c h took place i n France and other E u r o p e a n countries after the l i b e r a t i o n , a n d w h i c h i n France w e n t o n for y e a r s : " A s soon as the commissions began to b r i n g out of prison those

98

JUDAISM AND T H E VATICAN w h o c o u l d not be reproached w i t h a n y t h i n g , people began to dem a n d that the p u r g e be m a i n t a i n e d . " T h e y were n o t a l l C o m m u n i s t s . It was i n a paper of a m a i n l y conservative readership, l ' O r d r e , that M r . J u l i a n Benda demanded the most h a r s h enforcement of a purge against those w h o were b e g i n n i n g to t a l k of clemency. T h e government, i n his o p i n i o n , m u s t agree to be the g o v e r n m e n t of a p a r t y , the patriotic p a r t y . It doesn't matter i f a l l F r e n c h m e n are not represented since those w h o are not patriots o u g h t not to c o u n t . H e r e is a good reason to refuse t h e m appeasement: 'It is perfectly false to m a i n t a i n that r e c o n c i l i a t i o n of the t y p e y o u preach is v i t a l f o r a n a t i o n . T h e R u s s i a n government is a one-party government of patriots a n d it pitilessly e x t e r m i n a t e d that class of citizens w h i c h t h i r t y years ago, itself h o p e d a n d w o r k e d for the v i c t o r y of the e n e m y . O n e cannot exactly say that the R u s s i a n n a t i o n is no longer i n existence as a result. . . O n e c o u l d h a r d l y p u t it more briefly or more p r e c i s e l y . " (Paul S e r a n t : Les Vaincus

de

la Libération,

p.

234)

T h e A l l i e s themselves have h e a v y responsibilities to bear. T a k e , f o r example, the h a n d i n g over to the Soviets of the w h o l e of W l a s s o w ' s a r m y by the A n g l o - A m e r i c a n authorities. I n their z o n e the A m e r i c a n s were perfectly free to do w h a t they l i k e d and t h e y m u s t h a v e k n o w n that they were h a n d i n g these m e n over to certain death. A t the outset of the i n v a s i o n of Russia b y the G e r m a n a r m y i n 1941, m a n y thousands of R u s s i a n officers and soldiers deserted and t h r e w i n their lot w i t h the G e r m a n s in order to fight w i t h them against the t y r a n n y of S t a l i n . O n e of t h e m , G e n e r a l W l a s s o w , f o r m e r C o m m a n d e r of the 2nd Soviet A r m y , a n a t i o n a l hero of the U . S . S . R . and very p o p u l a r i n the a r m y , was p u t i n c o m m a n d b y G e r m a n officers of various R u s s i a n u n i t s w h i c h had been f o r m e d to fight to liberate their c o u n t r y f r o m the Soviet y o k e . A first W l a s s o w a r m y , a crack u n i t 40,000 strong, commanded b y C o l o n e l B o u d n i t c h e n k o , o c c u p i e d Prague, r e p l a c i n g the G e r m a n SS u n i t s . A t the approach of the R u s s i a n troops, this d i v i s i o n w i t h d r e w towards the A m e r i c a n a r m y w h i c h h a d entered C z e c h o s l o v a k i a a n d w h i c h compelled them to h a n d over their arms. W h e n the A m e r i c a n troops retreated the d i v i s i o n f o u n d they were s u r r o u n d e d b y the Soviets. M a n y c o m m i t t e d suicide and the rest were taken prisoner; the officers were shot a n d the non-commissioned officers a n d soldiers were sent a w a y to concentration camps. B u t beforehand m a n y were used by Beria for propaganda purposes. M a n a c l e d , they were piled into lorries w i t h posters on them w h i c h r e a d : " T h i s

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99

is the fate w h i c h A m e r i c a n s reserve for those w h o p u t their trust i n t h e m " , and paraded i n f r o n t of u n i t after u n i t . Few of them survived. A second W l a s s o w d i v i s i o n , c o m m a n d e d b y G e n e r a l M e a n d r o v , was i n t e r n e d b y the A m e r i c a n s at P l a t t i n g i n B a v a r i a ; i n F e b r u a r y a n d M a r c h 1946 they were h a n d e d over to the Soviets i n the most disgraceful f a s h i o n . A w o k e n at d a w n , the m e n were penned u p like a n i m a l s , herded to the station and c r a m m e d i n t o trucks to the blows of rifle butts, w h i l e j a z z m u s i c blared to stifle their cries. M a n y c o m m i t t e d suicide, a n d a f e w succeeded i n escaping. T h e c a v a l r y u n i t s u n d e r W l a s s o w f o r m e d a n a u t o n o m o u s corps and were i n I t a l y at the time of the G e r m a n collapse. M o v i n g u p to B a v a r i a to rejoin W l a s s o w , they were halted at L i n z b y the B r i t i s h authorities, w h o i n v i t e d the Cossack leaders to dine w i t h t h e m . A m o n g them were G e n e r a l Prince B e k o v i t c h T c h e r k a s s y , G e n e r a l K r a s n o v , his n e p h e w C o l o n e l Semione K r a s n o v and others. W h e n they a r r i v e d i n f u l l evening-dress they were arrested b y the B r i t i s h , w h o took t h e m to B e r l i n a n d h a n d e d t h e m over to the Soviets. T h e y were a l l hanged. G e n e r a l W l a s s o w himself was captured b y a Soviet u n i t and h a n g e d at M o s c o w . T h e A m e r i c a n s also h a n d e d over to the Soviets G e n e r a l T r o u k h i n e , W l a s s o w ' s deputy-in-chief, G e n e r a l M a l y c h k i n e , h i s C h i e f of Staff, a n d several other h i g h - r a n k i n g officers. T w o of W l a s s o w ' s envoys, w h o h a d been sent to negotiate the i n t e r n m e n t of his troops i n W e s t e r n G e r m a n y , for w h i c h they had obtained safe-conducts f r o m the A m e r i c a n s , were nevertheless arrested o n their a r r i v a l and h e l d prisoner. C a p t a i n Lapine refused to c o m m i t suicide a n d was h a n d e d over to the Soviets. C a p t a i n B y k a d o r o v was released. T h e A m e r i c a n s c o n t i n u e d h a n d i n g over the remains of W l a s s o w ' s u n i t s l i t t l e b y l i t t l e u n t i l June 1947. A t that date a n i m p o r t a n t W l a s s o w detachment was put on board ship for R u s s i a , not w i t h o u t h a v i n g first f o u g h t a veritable battle w i t h the A m e r i c a n s . N o f o r c i b l e repatriations took place i n the F r e n c h zone of occupat i o n . B u t u n d e r the first G a u l l i s t g o v e r n m e n t , the Soviet State Securi t y was authorised to set u p a c a m p at Beauregard, w h e n c e former Soviet citizens interned i n the camp were f o r c i b l y repatriated to the U . S . S . R . F u r t h e r m o r e , this body was g i v e n a free h a n d to operate i n broad d a y l i g h t i n Paris itself, h a p p i l y o n l y for a short period; o n several occasions its agents entered the flats of former emigres a n d took a w a y f o r m e r Soviet subjects w h o d i d not w a n t to be repatriated and h a d taken refuge there. Between M a r c h and A p r i l 1946, L i e u t e n a n t L a p t c h i n s k i , a y o u n g R u s s i a n , was removed from

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the flat of C o u n t I v a n T o l s t o y , the grandson of the great w r i t e r , w h o had been sheltering h i m . In 1947 the Beauregard camp was closed. A n d after the death of S t a l i n the survivors of W l a s s o w ' s a r m y were released f r o m the concentration camps. Let us n o w t u r n to Soviet R u s s i a . T h e n u m b e r of the v i c t i m s of M a r x i s t terrorism reaches apocal y p t i c proportions. I n Russia and i n the satellite countries as w e l l , there have been m i l l i o n s of deaths of every category; b y assassinat i o n , b y f a m i n e , b y s h o o t i n g i n street-fighting a n d massacres b y the T c h e k a . . . a n d tens of m i l l i o n s of people have been deported. U p to q u i t e recently, it has been estimated that the camps of p o l i t i c a l deportees, p a r t i c u l a r l y those i n the far N o r t h of Siberia, h a d h e l d sometimes as m a n y as fifteen m i l l i o n prisoners, m a n y of w h o m h a d died of m i s e r y , e x h a u s t i o n a n d illness. It is e n o u g h to recall the massive a n d pitiless deportation of the R u s s i a n K o u l a c peasants w h o were hostile to c o l l e c t i v i s a t i o n : ". ..according to M a r g a r e t B u b e r - N e u m a n , N a v a r e n o S c a r i o l i , the I t a l i a n C o m m u n i s t w h o fled to M o s c o w i n 1925 a n d experienced the R u s s i a n c o n c e n t r a t i o n camps between 1937 and 1954, painted a p i c t u r e i n the R o m e m a g a z i n e V i t a o n the 23rd N o v e m b e r 1961 w h i c h surpasses i n h o r r o r a n y t h i n g w h i c h c o u l d have been w r i t t e n b y survivors of the G e r m a n camps, even the most incredible stories." ( R a s s i n i e r : Le V é r i t a b l e Procès Eichmann,

pp.

9-10)

U n d e r the h e a d i n g " A Y u g o s l a v r e v i e w says that the U . S . S . R . c o m m i t t e d the crime of genocide before H i t l e r " , Le M o n d e of the 7th F e b r u a r y 1965, analyses a n account b y M r . M i h a j l o v , a n undergraduate of the U n i v e r s i t y of Z a d a r , D a l m a t i a , of a t r i p he made the s u m m e r before to the Soviet U n i o n , published i n the l i t e r a r y review, D e l o , f r o m w h i c h the f o l l o w i n g extract is t a k e n : " . . . this piece of w r i t i n g is g o i n g to cause trouble. It consists of a series of reflections a n d notes o n the c o n c e n t r a t i o n camps i n the Soviet U n i o n i n w h i c h , u p to 1956-57, between eight a n d twelve m i l l i o n people were i n t e r n e d . . . . " T h e great m a j o r i t y of those w h o have been rehabilitated and w h o h a d the l u c k to s u r v i v e , do not w a n t to keep silence a n y more, writes M r . M i h a j l o v . . . . " A n o t h e r passage . . . deals w i t h the 'death camps'. It is s y m p t o m a t i c , writes M r . M i h a j l o v , that the Soviet Press makes less a n d less m e n t i o n of N a z i camps a n d avoids c o m p a r i n g them w i t h her

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o w n . T h e first death camp was n o t organised b y t h e G e r m a n s b u t b y the Soviets; i t came i n t o operation i n 1921 at H o l m o g o r near A r c h a n g e l . It w o r k e d 'successfully' f o r years. " R e c a l l i n g the terror i n the first years after the r e v o l u t i o n a n d the e x e c u t i o n w i t h o u t trial i n C r i m e a , 1920-1, of 120,000 prisoners, M r . M i h a j l o v states that a certain V e r a G r e b n j a k o v , k n o w n under the alias of D o r a , is still remembered there. She d i d h e r ' w o r k ' at Odessa a n d w i t h h e r o w n h a n d is said to have k i l l e d a n d tortured 700 prisoners. " H i t l e r was n o t the first to c o m m i t the crime of genocide, says the w r i t e r . O n t h e eve of the Second W o r l d W a r , the peoples along t h e frontiers of T u r k e y a n d Iraq were deported to n o r t h e r n most Siberia w h e r e , being unaccustomed to the cold, they died l i k e flies.

(Le

M o n d e , 7th F e b r u a r y 1965, f r o n t page)

I n t h e last w a r , one a n d a h a l f m i l l i o n people f r o m P o l a n d and the U k r a i n e were deported b y t h e Soviet U n i o n : "Interrogated at N u r e m b e r g o n 21st M a r c h 1946, b y G e n e r a l R u d e n k o , the Russian prosecutor, F i e l d - M a r s h a l G o e r i n g replied that 'one m i l l i o n people f r o m P o l a n d a n d the U k r a i n e were deported f r o m territories occupied b y t h e Soviet U n i o n a n d taken to the East a n d Far-East' ( C . R . des débats, v o l . i x , p . 673) b u t he was n o t a l l o w e d to quote references o r to proceed f u r t h e r . T h e first Polish g o v e r n m e n t of L o n d o n has h o w e v e r p u b l i s h e d a document according to w h i c h t h e n u m b e r o f Poles deported w a s between 1,000,000 a n d 1,600,000 of w h o m 400,000 died o n the j o u r n e y ; a m o n g the dead were 77,834 o u t of 144,000 c h i l d r e n according to i n f o r m a t i o n provided b y the A m e r i c a n R e d Cross . . . the Russians extended the process to the B a l t i c States, w h e n c e they deported 60,940 Esthonians, 60,000 L a t v i a n s a n d 70,000 Lithuanians. . . . " (Rassinier, Le V é r i t a b l e Procès Eichmann,

p . 44)

A f u r t h e r 12,000 officers of the 1939 P o l i s h a r m y were massacred to a m a n b y the Russians; 4,000 of their corpses were identified i n the K a t y n Forest graves. O f the 100,000 G e r m a n prisoners captured at Stalingrad o n l y 5,000 came back alive, the others died i n the camps. Between 1st J u l y 1945 a n d 1st January 1947, a p p r o x i m a t e l y 7,300,000 people were sent back f r o m Silesia to G e r m a n y b y the Russians, according to Rassinier (ibid., p . 107). Jammed into cattletrucks, they were left w i t h o u t food o n a j o u r n e y of f o u r to five days. In the Revue des D e u x MONDES o n 15th M a y 1952, M r . Jean de

102

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Pange stated that more than f o u r m i l l i o n of these u n f o r t u n a t e people died. H i d e o u s scenes of massacre a n d violence accompanied the capture of B e r l i n a n d the i n v a s i o n of G e r m a n y b y the Soviet armies, for o n the Eastern F r o n t it was a veritable w a r of e x t e r m i n a t i o n , conducted on b o t h sides w i t h atrocious savagery. F i n a l l y , one m u s t not forget the b l o o d y repression of the p o p u l a r u p r i s i n g i n H u n g a r y i n 1956. U n t i l the death of S t a l i n , terror has a l w a y s been an essential part of the Soviet regime, and i n the realm of r e v o l u t i o n a r y terrori s m , a n d the development of M a r x i s m as a r e v o l u t i o n a r y doctrine, the names of o u t s t a n d i n g Jewish leaders readily come to m i n d : K a r l M a r x , Lassalle, K a u t s k y , Liebnecht, Rosa L u x e m b o u r g , a n d others. It is a m o d e r n f o r m of messianism, a l w a y s read to o v e r t h r o w everyt h i n g . O n the subject of M a r x , this is w h a t Bernard L a z a r e has to say i n his celebrated w o r k , A n t i - S e m i t i s m : " T h e descendant of a l o n g l i n e of rabbis a n d teachers, he i n herited the splendid powers of his ancestors. H e h a d that clear T a l m u d i c m i n d w h i c h does not falter at the petty difficulties of fact. H e was a T a l m u d i s t devoted to sociology a n d a p p l y i n g his native power of exegesis to the c r i t i c i s m of economic t h e o r y . H e was inspired by that ancient H e b r a i c m a t e r i a l i s m w h i c h , rejecti n g as too distant and d o u b t f u l the hope of an Eden after death, never ceased to dream of Paradise realised o n e a r t h . B u t M a r x was not a mere l o g i c i a n , he was also a rebel, a n agitator, a n a c r i d controversialist, and he derived his gift for sarcasm a n d i n v e c t i v e , as H e i n e d i d , f r o m his Jewish a n c e s t r y . " (pp 315-16) O n the other h a n d , this is w h a t R a b i says i n his A n a t o m i e du Judaisme français: " T h e r e is a l w a y s a chosen people i n the M a r x i s t v i s i o n but henceforward it is the proletariat. T h e r e w i l l be catastrophes, such as the prophets have foretold, but these are the n o r m a l results of the inevitable class struggle. T h e r e is also a f i n a l i t y i n the historical process, its d e s t i n y is sealed, v i c t o r y is inexorable, the proletariat lives a n d struggles i n the p a t h of h i s t o r y , a n d h i s t o r y , if not G o d , is on the side of the proletariat. W i t h M a r x , socialism became a secular version of Jewish messianism. T h e idea was born in Palestine and has n o w taken root i n M o s c o w and P e k i n g . " (p. 250) T h e f o l l o w i n g passage is taken f r o m the r e v o l u t i o n a r y Jewish w r i t e r , A . Rosenberg, w h o was a leader of the G e r m a n C o m m u n i s t

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P a r t y between 1917 a n d 1927. It is of c a p i t a l importance since i t clearly reveals the essentially r e v o l u t i o n a r y a n d destructive n a t u r e of M a r x i s m , camouflaged b e h i n d t h e slogan of the liberation of the proletariat. " I t w a s n o t a n o v e r w h e l m i n g consciousness of the necessity f o r freeing the proletariat f r o m its h u n g e r a n d m i s e r y that caused M a r x to regard r e v o l u t i o n as the sole means to achieve that a i m . H e d i d n o t proceed f r o m the proletariat to r e v o l u t i o n . Indeed he chose a p a t h proceeding i n a d i r e c t l y c o n t r a r y direction . . .; i t was i n h i s search f o r a means b y w h i c h to achieve this r e v o l u t i o n that M a r x discovered the proletariat. ( A r t h u r R o s e n b u r g : A H i s t o r y of B o l s h e v i s m , p . 3) " I n 1848-9 M a r x a n d Engels p u b l i s h e d i n C o l o g n e the N e u e R h e i n i s c h e Zeitung as 'a m o u t h p i e c e of democracy'. It proved to be t h e most d a r i n g and most i n f l u e n t i a l newspaper at the disposal of G e r m a n democracy. . . . " I t w a s n o t a w o r k m a n ' s paper i n the customary m e a n i n g of the w o r d . Indeed the various o c c u p a t i o n a l a n d class interests of the workers received scant a t t e n t i o n i n its p a g e s . . . . ( A r t h u r Rosenberg, i b i d . , p . 12) " T h e P a r t y organisation w a s looked u p o n b y M a r x a n d Engels s i m p l y as a m e d i u m t h r o u g h w h i c h t h e y c o u l d better influence the w o r k i n g class as a w h o l e . . . . " O n 13th F e b r u a r y 1851, Engels gave open expression to these views i n a letter to M a r x . H e w r o t e : " ' H a v e w e n o t pretended for many years that K r e t h i P l e t h i was o u r Party, a l t h o u g h w e had n o Party there, and those w h o m we at least officially recognised as members of our Party . . . d i d not comprehend the very A B C of o u r m o v e m e n t ? W h a t have w e to do with a Party that is nothing more than a herd of asses, and that swears by us because its members look upon us as their equals?' . . . . " I t m a y be discerned clearly f r o m t h i s , " Rosenberg added, " h o w i n those days M a r x i s m w a s i n t r o d u c e d i n t o t h e w o r k i n g classes as s o m e t h i n g extraneous to t h e m . " ( A r t h u r Rosenberg, i b i d . , p p . 14-15) S i m i l a r l y , the p r i n c i p a l leaders of Soviet Russia u n t i l the advent of the dictator S t a l i n were of t h e same e n i g m a t i c r a c e : " I earnestly desire to avoid w r i t i n g one single line w h i c h m i g h t tend to inflame a festering w o u n d " , w r o t e Sarolea i n 1924. " B u t

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it is no use d e n y i n g that the festering w o u n d is there. . . . T h a t the Jews have p l a y e d a leading part i n the Bolshevist u p h e a v a l a n d are s t i l l p l a y i n g a leading part i n the Bolshevist G o v e r n m e n t is a proposition w h i c h n o one w i l l d e n y w h o has taken the trouble to s t u d y R u s s i a n affairs at first h a n d . I a m quite ready to a d m i t . . . that the Jewish leaders are o n l y a n i n f i n i t e s t i m a l f r a c t i o n . B u t it is none the less true that those f e w Jewish leaders are the masters of Russia, even as the fifteen h u n d r e d A n g l o - I n d i a n c i v i l servants are the masters of I n d i a . F o r a n y traveller i n Russia to deny such a t r u t h w o u l d be to deny the evidence of his o w n senses." (Charles S a r o l e a : Impressions

of Soviet R u s s i a , p p . 158-9)

T h e i r d i c t a t o r s h i p f e l l n o t o n l y u p o n Russia b u t u p o n every c o u n t r y i n C e n t r a l Europe w h e n B o l s h e v i s m attempted to i m p l a n t itself b y a bloody reign of terror; u n d e r Bela K u h n a n d S z a m u e l l y at Budapest, Liebnecht a n d Rosa L u x e m b o u r g at B e r l i n , a n d K u r t Eisner a n d M a x Lieven at M u n i c h . I n this, i t is w o r t h n o t i n g that their deeds are absolutely consistent w i t h their w o r d s , a n d i n support of this c o n t e n t i o n w e quote below f r o m the foremost Jewish theoreticians of B o l s h e v i k t e r r o r i s m : K a r l M a r x , Engels, L e o n T r o t s k y a n d N e u m a n n . First, let us take a passage f r o m M a r x w r i t t e n o n l y t w o years before h i s death, w h i c h puts i n clear relief h i s ideas about dictatorship a n d violence. I n a letter to the D u t c h Social-Democrat, D o m e l a N i e u w e n h u y s , M a r x w r o t e o n 22nd F e b r u a r y 1881: " A socialist g o v e r n m e n t cannot p u t itself at the head of a c o u n t r y if adequate c o n d i t i o n s do not exist to enable it i m m e d i ately to take the requisite measures to t e r r i f y the bourgeoisie and so achieve the first step f o r the u n f o l d i n g of its p o l i c y . " (Pravda,

14th M a r c h 1928; quoted b y Leon de Poncins i n Le P l a n C o m m u n i s t e d'lnsurrection armée, p . 17)

T h i s is Engel's judgment o n the c o m m u n e : " T h e r e v o l u t i o n is u n d o u b t e d l y the most a u t h o r i t a r i a n t h i n g i n the w o r l d . R e v o l u t i o n is a n act i n w h i c h one section of the p o p u l a tion imposes its w i l l u p o n the other b y rifles, bayonets, g u n s , a n d other such exceedingly a u t h o r i t a r i a n means. A n d the p a r t y w h i c h has w o n is necessarily compelled to m a i n t a i n its rule b y means of that fear w h i c h its arms inspire i n the reactionaries. If the comm u n e of Paris h a d n o t relied u p o n the armed people as against the bourgeoisie, w o u l d it have m a i n t a i n e d itself more t h a n twentyfour h o u r s ? Are we not, on the c o n t r a r y , justified i n reproaching

WORLD REVOLUTION the c o m m u n e (p. 20)

for

having employed

this

105 authority

too

little?

" A s l o n g as the proletariat still needs the State, it needs it not i n the interests of freedom, but i n order to suppress its o p p o n e n t s . " (Engels, quoted b y L e n i n i n The

Proletarian

R e v o l u t i o n and Kautsky

the Renegade, p. 24)

T r o t s k y , for his part, has w r i t t e n a w h o l e book to j u s t i f y the necessity of the red terror, called Defence of Terrorism, f r o m w h i c h w e have taken the f o l l o w i n g : " T h e man w h o repudiates terrorism in principle, i.e. repudiates measures of suppression and i n t i m i d a t i o n towards determined and and armed c o u n t e r - r e v o l u t i o n , must reject a l l idea of the political supremacy of the working class and its r e v o l u t i o n a r y dictatorship. T h e m a n w h o repudiates the dictatorship of the proletariat repudiates the Socialist r e v o l u t i o n , and digs the grave of Socialism. . . .

(pp. 23-24)

" T h e R e d Terror is a weapon utilised against a class doomed to destruction, w h i c h does not w i s h to perish. If the W h i t e T e r r o r can o n l y retard the historical rise of the proletariat, the Red T e r r o r hastens the destruction of the bourgeoisie. T h i s hastening --a pure question of a c c e l e r a t i o n - - i s at certain periods of decisive importance. W i t h o u t the Red T e r r o r , the R u s s i a n bourgeoisie, together w i t h the w o r l d bourgeoisie, w o u l d throttle us l o n g before the c o m i n g of the r e v o l u t i o n i n E u r o p e . O n e must be b l i n d not to see this, or a s w i n d l e r to deny i t . "The man who recognises the r e v o l u t i o n a r y historic importance of the very fact of the existence of the Soviet system must also sanction the Red Terror. . . . (pp. 60-61) " C o n c e r n i n g the destruction of w h i c h the C o m m u n e is accused, and of w h i c h n o w the Soviet G o v e r n m e n t is accused, M a r x speaks as of *an inevitable and c o m p a r a t i v e l y i n s i g n i f i c a n t episode i n the titanic struggle of the n e w - b o r n order w i t h the old i n its collapse'. D e s t r u c t i o n and c r u e l t y are inevitable i n a n y w a r . O n l y sycophants can consider them a c r i m e ' i n the w a r of the slaves against their oppressors, the o n l y just w a r i n h i s t o r y ' ( M a r x ) . " (L. T r o t s k y : The Defence

of Terrorism,

p. 89)

Let us not forget that T r o t s k y describes as sycophants those w h o were horrified b y the crimes of genocide c o m m i t t e d by the Soviets on their c o u n t r y m e n . F i n a l l y , N e u m a n n , under the nom de plume of N e u b e r g , w r o t e a thick book called L ' l n s u r r e c t i o n a r m é e as a guide towards the

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106

practical a p p l i c a t i o n of r e v o l u t i o n a r y terrorism, a resume of w h i c h was p u b l i s h e d i n Leon de P o n c i n ' s : Le Plan Communiste d'Insurrection armée, 1939. In 1927 N e u m a n n , w h o was regarded as a n expert i n the art of i n s u r r e c t i o n , was sent to C h i n a b y M o s c o w w i t h B o r o d i n a n d G a l e n (General Blücher), both of w h o m were Jewish, to organise the C o m munist uprisings i n Shanghai and C a n t o n . It was p u t d o w n i n blood b y C h i a n g K a i - s h e k , and most of the C o m m u n i s t leaders were executed. O n l y M a o Tse-tung a n d t w o or three of the present rulers of C o m m u n i s t C h i n a escaped the massacre and u n d e r t o o k the famous retreat of " t h e l o n g m a r c h " i n order to avoid f a l l i n g i n t o the hands of the troops p u r s u i n g t h e m . N e u m a n n , B o r o d i n and G a l e n fled to R u s s i a , and after this f a i l u r e N e u m a n n ' s n a m e w e n t d o w n i n h i s t o r y as the " B u t c h e r of C a n t o n " . Later he took part as a Soviet delegate i n the Spanish c i v i l w a r , a n d finally all three disappeared and were executed b y S t a l i n at the famous Moscow trial. W h e n the Soviet armies began to invade Eastern G e r m a n y i n their m a r c h u p o n B e r l i n , the celebrated Jewish journalist I l y a E h r e n b u r g proclaimed to the w i n d s : " ' K i l l ! K i l l ! I n the G e r m a n race there is n o t h i n g but e v i l ; not one a m o n g the l i v i n g , not one a m o n g the yet u n b o r n b u t is e v i l ! F o l l o w the precepts of C o m r a d e S t a l i n . Stamp o u t the Fascist beast once a n d for a l l i n its l a i r ! U s e force a n d break the racial p r i d e of the G e r m a n i c w o m e n . T a k e them as y o u r l a w f u l booty. K i l l ! as y o u storm o n w a r d s k i l l , y o u gallant soldiers of the Red Army!'

" Memoirs,

(Quoted by A d m i r a l Doenitz i n : Forty Years and Twenty Days, p . 431)

T h e y were n o t o n l y the theorists of the Red Terror; they were the p r i n c i p a l agents i n c a r r y i n g i t o u t . " U n f o r t u n a t e l y , not o n l y h a v e m e n belonging to the Jewish race p l a y e d a v e r y large part b o t h i n the b e g i n n i n g a n d i n the development of the Bolshevist R e v o l u t i o n , but t h e y have also been the chief participators i n some of the worst crimes of that R e v o l u t i o n . I n the annals of terrorism there are f o u r names w h i c h stand out i n sinister i s o l a t i o n - - J a n k e l Y o u r o w s k i , the monster w h o shot d o w n the t w e l v e members of the Imperial f a m i l y i n the cellars of the E l p a t i n s k i H o u s e i n Y e k a t e r i n b u r g , i n c l u d i n g the f o u r y o u n g daughters of the Tsar; Moses U r i t s k i , the first executioner-in-chief of the T c h e k a ; Bela K u n , the butcher of Budapest and of the C r i m e a ; D j e r d j i n s k i , the present Inquisitor-General of

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the T c h e k a . O f those four names there is not one w h o is a R u s s i a n . O n e of the f o u r is a Pole; the three others happen to be Jews." (C. Sarolea, Impressions of Soviet Russia, p p . 160-1) A n d Sarolea concluded w i t h these prophetic w o r d s : " W e have s i m p l y to admit the fact that the Bolshevist R e v o l u tion has been largely engineered b y m e n b e l o n g i n g to the Jewish race. W e have to face the f u r t h e r fact that the deeds c o m m i t t e d b y those m e n have roused fierce v i n d i c t i v e passions i n the hearts of the R u s s i a n people. . . . (p. 159) " T h e Bolshevist fever w i l l b u r n itself o u t ; but the anti-Semitic passion w i l l g r o w as Bolshevism decreases. A l r e a d y signs of the c o m i n g storm are visible a l l over C e n t r a l Europe. . . . W h a t , then, must w e not expect i n Russia? F o r not o n l y is the anti-Semitic passion i n f i n i t e l y greater i n Russia than i n a n y other c o u n t r y , but it also affects very m u c h larger n u m b e r s . " (C. Sarolea, i b i d . , p. 166) A propos of the Spanish r e v o l u t i o n the documents published i n the O f f i c i a l Report of the Portuguese G o v e r n m e n t to the C o m m i t t e e of N o n - i n t e r v e n t i o n provide a v i v i d i l l u s t r a t i o n of the C o m m u n i s t p l a n f o r armed i n s u r r e c t i o n , f r o m w h i c h the f o l l o w i n g extract has been t a k e n : " . . . I n the session o n the 27th F e b r u a r y the K o m i n t e r n paid special attention to the question of the 'bolshevisation' of S p a i n . T h i s organisation sent to the P e n i n s u l a r t w o technicians, both w e l l - k n o w n revolutionaries, to direct the w o r k of the C o m m u n i s t s : Bela K u n and Losovski. T h e y were g i v e n ample financial resources a n d ordered to achieve the C o m m u n i s t objectives. . . . " T h e agitator Bela K u n a n d h i s comrades L o s o v s k i , Janson, R i e d a l P r i a m o (or P r i m a k o f f ) , Berzine a n d N e u m a n n arrived at Barcelona i n M a r c h a n d set to w o r k w i t h o u t delay. . . . " T h e sight of their w o r k m u s t fill the organisers of the S p a n i s h r e v o l u t i o n w i t h satisfaction. S p a i n is a sea of blood. T h e immense w e a l t h , the masterpieces w h i c h a l l the gold i n the w o r l d c o u l d not reconstruct a n d the historical relics w h i c h formed a p a t r i m o n y c o m m o n to m a n y countries have been sacrificed a n d lost f o r ever. A great n u m b e r of some of the highest m o r a l , artistic a n d i n t e l lectual achievements lie shrouded i n the eternal silence of death. " A l l parts of the p r o g r a m m e d r a w n u p some m o n t h s ago b y the K o m i n t e r n have been carried o u t i n the territory subject to the G o v e r n m e n t of M a d r i d . If they have not been p u t i n t o execution t h r o u g h o u t the c o u n t r y , it is because the n a t i o n a l reaction did not permit i t .

JUDAISM AND T H E VATICAN " E v e r y t h i n g h a d been foreseen methodically."

f r o m a distance a n d executed

F i n a l l y , the heads of the Soviet regimes installed b y M o s c o w i n the satellite countries after the w a r were J e w i s h : R a k o s i i n H u n g a r y , A n n a Pauker i n R o u m a n i a , S l a n s k y i n C z e c h o - S l o v a k i a a n d Jacob Berman i n Poland. For, as A r t h u r Bliss Lane, the f o r m e r U n i t e d States A m b a s s a d o r to P o l a n d (1944-7), said: " . . . the g r o w i n g anti-Semitism, even o u r Jewish sources admitted, was caused b y the great u n p o p u l a r i t y of the Jews i n k e y government positions. These m e n i n c l u d e d M i n c , Berman, O l s z e w s k i (whose real name was said to be Specht), R a d k i e w i c z and S p y c h a l s k i . O u r Jewish friends said that the Jews i n P o l a n d h a d l i t t l e regard f o r the g o v e r n m e n t a n d resented the i m p l i c a t i o n that the Jews i n it were representative o f their people. I told the D e p a r t m e n t of State that, f r o m the reports received, I believed there was bitter feeling w i t h i n the m i l i t i a against the Jews because the Security Police, controlled b y R a d k i e w i c z , d o m i n a t e d the m i l i t i a a n d the A r m y , a n d a R u s s i a n general, K i z i e w i c z , d o m i nated the I n t e r n a l S e c u r i t y Police ( K . B . W . ) . It was k n o w n , f u r t h e r more, that b o t h the U . B . a n d the K . B . W . h a d , a m o n g their m e m bers, m a n y Jews of R u s s i a n o r i g i n . " ( A . B . Lane, U . S . A . A m b a s s a d o r to P o l a n d , 1944-7, in I Saw Poland Betrayed, p p . 250-1) Since t h e n , i n Russia as i n the satellite countries, t h e y h a v e been progressively e l i m i n a t e d f r o m positions of c o n t r o l to be replaced b y Russians a n d natives. B u t before their e v i c t i o n the chiefs of the terrible secret police were often of Jewish o r i g i n . T h e Jewish w r i t e r Fejtö, a convert of H u n g a r i a n o r i g i n , says i n h i s excellent w o r k , Les Juifs et l ' A n t i semitisme dans les Pays communistes: " T h e highest placed amongst the P o l i s h C o m m u n i s t Jews servi n g the T e r r o r was Jacob B e r m a n . . . . (p. 71) a n d speaking of H u n g a r y he tells u s : " B e t w e e n 1945 a n d 1948 . . . the p o p u l a t i o n d i d n o t seem to p a y m u c h attention to the fact that the h i g h e r ranks i n the ( H u n g a r i a n ) regime were m a i n l y composed of Jews ( R a k o s i , G e r o , R e v a i , V a s , A n t a l A p r o , George Lukacs and others . . .). T h e c o u n t r y o n l y became aware of this fact after 1948, at w h i c h date C o m m u n i s m changed its appearance and became increasingly sectarian and oppressive i n its police measures. Several notorious

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agents of this oppression, n o t a b l y G a b o r Peter, the H u n g a r i a n 'Beria', M i h a l y Farkas, M i n i s t e r of Defence, a n d his son W l a d i m i r , w h o was the foremost torturer of the p o l i t i c a l police, were l i k e w i s e of Jewish o r i g i n . A good m a n y H u n g a r i a n Jews already foresaw w i t h terror that the people, enraged b y the regime of p e n u r y a n d oppression w h i c h the p o p u l a r democracy h a d become, w o u l d rise u p against their tormentors. O n c e a g a i n , as i n 1919 after the f a l l of Bela K u h n , the Jews seemed predestined to p a y the cost of a regime of w h i c h some of them appeared to be the p r i n c i p a l beneficiaries." (p. 93) D u r i n g the present c e n t u r y there have been a n u m b e r of w o r l d s h a t t e r i n g p o l i t i c a l crimes i n w h i c h m e n of Jewish race have been the p r i n c i p l e instigators. T h e f o l l o w i n g are some of the best k n o w n cases: Between 1905 and 1917 i n Russia there was a c o n t i n u o u s series of v i o l e n t p o l i t i c a l crimes to w h i c h some of the highest dignitaries of the C z a r i s t régime fell v i c t i m i n c l u d i n g the C z a r ' s uncle, the G r a n d D u k e Sergius, the P r i m e M i n i s t e r P l e h v e , S t o l y p i n e a n d others. T h e t w o most p r o m i n e n t leaders of the terrorist organisations responsible for these murders were the Jewish r e v o l u t i o n a r i e s , G u e r s h o u n i and A z e f i n c o l l a b o r a t i o n w i t h Silberberg, M a x S c h w e i t z e r a n d R o u t e n berg. I n 1907 a bomb was t h r o w n at the State B a n k i n T i f l i s k i l l i n g a n u m b e r of Cossack G u a r d s , a n d a considerable q u a n t i t y of m o n e y w a s stolen for the purpose of financing the B o l s h e v i k agents. T h e f o l l o w i n g year, one of the p r i n c i p l e organisers, M e y e r G e n o c h M o i s e v i t c h W a l l a c h , alias F i n k e l s t e i n was arrested i n Paris charged w i t h being concerned i n the theft of 250,000 roubles f r o m the T i f l i s B a n k . H e was deported f r o m France and came to E n g l a n d w h e r e he lived under the aliases of B u c h m a n n a n d H a r r i s o n , and o n the outbreak of the First W o r l d W a r he was active i n s t o p p i n g r e c r u i t i n g a m o n g the Jews of the East E n d of L o n d o n . W i t h the assistance of t w o other Jewish revolutionaries f r o m M o s c o w , H o l t z m a n n a n d Fineberg he was concerned w i t h the c i r c u l a t i o n of seditious literature on behalf of G e r m a n y . A f t e r the B o l s h e v i k r e v o l u t i o n i n 1917 he subsequently became Soviet A m b a s s a d o r to the C o u r t of St. James i n L o n d o n , assuming the name of M a x i m L i t v i n o f f . Later he became President of the C o u n c i l of the League of N a t i o n s . T h e assassination, after the w a r of C o u n t Stephen T i z a , M i n i s t e r of H u n g a r y was at the i n s t i g a t i o n of three Jewish ists, K e r i , Fenyes and P o g a n y . C o u n t S t ü r g k h , P r i m e M i n i s t e r of A u s t r i a was murdered Socialist Jew A d l e r , son of the leader of the A u s t r i a n Socialist cratic P a r t y .

Prime terrorb y the Demo-

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H e t m a n Petliouva was assassinated i n Paris by the Jewish C o m munist Schwartzbart. In 1938, the G e r m a n d i p l o m a t , v o n R a t h was assassinated i n Paris b y the y o u n g Jew G r y n s p a n . T h e B r i t i s h H i g h C o m m i s s i o n e r i n C a i r o , Lord M o y n e was assassinated b y Jewish terrorists. T h e d y n a m i t e outrage on the K i n g D a v i d H o t e l i n Jerusalem w h i c h k i l l e d a great m a n y B r i t i s h officers was u n d e r t a k e n by a Jewish u n d e r g r o u n d m o v e m e n t . B o t h C o u n t Bernadotte of Sweden, p l e n i p o t e n t i a r y of the U n i t e d N a t i o n s a n d C o l o n e l Sérot of France fell v i c t i m to Jewish assassins. F i n a l l y , of recent years there was the m u r d e r of Lee O s w a l d , the assassin of President K e n n e d y b y Jack R u b i n s t e i n . W h o sows the w i n d reaps a w h i r l w i n d . W h e n y o u unleash r e v o l u t i o n a r y terror on the w o r l d it is n o t s u r p r i s i n g if y o u f a l l v i c t i m to it yourself one day. It is the innate justice of h i s t o r y . W h e n terrorism is exerted i n the r e v o l u t i o n a r y sense, described i n school text books as " t h e sense of h i s t o r y " , and w h e n i t is directed by Jews, it is a social experience " b r o a d , h u m a n and g e n e r o u s " , despite the m i l l i o n s of deaths it i n v o l v e s . W h e n r e v o l u t i o n a r y violence turns against its instigators and the v i c t i m s are Jewish, then it becomes a " m o r b i d cancer of c i v i l i s a t i o n " , a "sadistic f o r m of anti-Jewish h a t r e d " a n d a "retrogression b y h u m a n i t y towards the dark ages of medieval o b s c u r a n t i s m " . T h e Jews become the innocent v i c t i m s of anti-Semite barbarity a n d the m a r t y r s of h u m a n i t y .

II E T E R N A L

A N T A G O N I S M

T H E irreducible antagonism w i t h w h i c h Judaism has opposed C h r i s t i a n i t y f o r 2,000 years is t h e k e y a n d m a i n s p r i n g of m o d e r n s u b v e r s i o n - - a p o s i t i o n w h i c h , as w e have attempted to s h o w b y quotations f r o m learned a n d respected Jewish doctors a n d scholars, far f r o m being preposterous, as i t m a y at first appear, is quite understandable w h e n one grasps t h a t it flows n a t u r a l l y f r o m the Judaic m i n d a n d spirit. F o r , as Darmesteter tells u s , " t h e Jew c h a m p i o n e d reason against the m y t h i c a l w o r l d of the spirit . . . d u r i n g the intellectual n i g h t o f the M i d d l e A g e s . . . a n d h e understood as n o b o d y else d i d h o w to find the v u l n e r a b l e points i n its doctrine. . . . H e was the doctor of u n b e l i e f . " ( Q u o t e d b y A . Spire i n Quelques Juifs,

p. 233) T h e advent of C h r i s t was a n a t i o n a l catastrophe f o r the Jewish people, especially f o r its leaders. U n t i l then t h e y , a n d they alone, h a d been the Sons of the C o v e n a n t ; they h a d been its sole high-priests and beneficiaries. T h e p o w e r f u l empires w h i c h s u r r o u n d e d t h e m either ignored or treated w i t h scorn the obscure, rather sparsely populated n a t i o n of Israel. I n h i s Genèse de L ' A n t i s é m i t i s m e , Jules Isaac describes w h a t the Greeks a n d R o m a n s t h o u g h t about Israel. After a time: " T h e Greek w o r l d became more h e e d f u l of the Israelite n a t i o n , w h i c h it h a d h i t h e r t o regarded as i n s i g n i f i c a n t . . . a s i n g u l a r , incomprehensible people, l a c k i n g e v e r y t h i n g w h i c h , i n the eyes of the Greeks, gave h u m a n life m e a n i n g , l i g h t a n d beauty; l a c k i n g a n y visible c i v i l i s a t i o n o r w o r k s of art; f a n a t i c a l l y pious, b u t i n an obscure f a i t h whose abstract gods could not b e formed b y the sculptor's chisel a n d w o r s h i p p e d as images. A n d yet this n o n e n t i t y of a people l a i d c l a i m to e v e r y t h i n g : it s t o o d u p to radiant H e l l a s ; m o r e t h a n that, it d a r e d to p r e a c h to the l a t t e r , to set itself u p as

t h e m a s t e r of prayer a n d the C h o s e n o f the D i v i n i t y . W h a t a s t o u n d i n g i n c o n g r u i t y a n d exasperating f o l l y . T h e anti-Judaism 111

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engendered i n certain Greek circles was p r i m a r i l y a reaction against claims that were considered intolerable a n d outrageous, a reflex of i n j u r e d self-esteem, complicated b y mistrust, ignorance and m i s u n d e r s t a n d i n g . It was destined to spread t h r o u g h o u t the w h o l e l e n g t h a n d breadth of that w o r l d w h i c h h a d been more or less b r o u g h t u n d e r the s w a y of the hellenes; b u t o r i g i n a l l y and essentially it was o n l y one aspect of the violent antagonism w h i c h h a d just arisen i n Palestine between the Judeans a n d Greeks, a m u t u a l w a r of e x t e r m i n a t i o n , as Father Lagrange has said, w h i c h w a s to extend far beyond the borders of Palestine, to fester and subsequently break out i n t o n e w a n d bloody conflicts, i n w h i c h massacrers a n d massacred changed sides f r e q u e n t l y , as the strongest side prevailed, a n d each opponent strained h i s u t m o s t to m o u n t a fresh p o g r o m . " (p. 70) T h e R o m a n s adopted the same a t t i t u d e : " I t w a s a n u n h e a r d of t h i n g to t h e m that t h e p a x R o m a n a , R o m a n order a n d the i m p e r i a l r e l i g i o n w h i c h was its s y m b o l , s h o u l d be disputed a n d shaken b y a breed of indecent, superstitious O r i e n t a l agitators. " ' T h e q u a r r e l redoubled its f u r y , solely because the Judeans w o u l d n o t give u p the fight,' w r o t e T a c i t u s . T h e scoundrels. " T h i s righteous anger surges t h r o u g h o u t T a c i t u s . " ( p p . 120-1) But Israel attached n o i m p o r t a n c e to w h a t the pagans m i g h t t h i n k or s a y . It d i d not feel it was being interfered w i t h because the c r i t i cism came f r o m outside. It touched neither Israel's i n t e r i o r cohesion, n o r its immeasurable p r i d e , n o r its unshakeable belief i n a n i m p e r i a l future: " T h e l i t t l e people of Israel, s u c h as the prophets conceived of it, became the n a v e l of the w o r l d . Jahve, its g o d , b r o u g h t about every event, w h e t h e r good or bad, a n d a l l were related to h i m . Israel became the centre of the universe a n d the centre of h i s t o r y . N o t h i n g has existed, n o t h i n g does exist a n d n o t h i n g w i l l exist except i n terms of its o w n destiny. T h i s v i e w of prophetic m y s t i c i s m , so naive i n its v a n i t y a n d so p r o u d , leads to a veritable religious i m p e r i a l i s m . A c c o r d i n g to the prophets, Israel, b y the grace of Jahve, its g o d , is destined to g o v e r n the w o r l d ; w h e n the people of the servants of Jahve c o n f o r m to the d i v i n e o r d i n ances, the time w i l l come w h e n Israel s h a l l r e i g n over a l l the earth."

( G . B a t a u l t : Le Problème

Juif, p p . 69-70)

But s u d d e n l y there arose u p a m o n g them a p r o p h e t - - m a n or G o d --who was indeed the son of the r o y a l race of D a v i d , a n d also the

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son of the C o v e n a n t , heir to the Promise. H e claimed that he had been sent f r o m above by G o d his Father, to carry o u t and complete the promise of the C o v e n a n t . " I a m not come to destroy the L a w , but to f u l f i l i t . " ( M a t t h e w v. 17). A n d i n proof of his mission he performed a n u m b e r of u n h e a r d of wonders; the m u l t i t u d e s , subdued, f o l l o w e d h i m . B u t - - a n d this is the most serious p o i n t about h i s m i s s i o n - - h e interpreted the Promise i n a n e w and e n t i r e l y different sense, w h i c h threatened to o v e r t u r n and destroy the w h o l e p r o u d Judaic edifice, b y r e n d e r i n g it s p i r i t u a l a n d u n i v e r s a l . T h e realisation of the Promise was transferred f r o m the material to the s p i r i t u a l level; it overflowed beyond n a t i o n a l l i m i t s and was n o longer reserved to the Jews as its sole beneficiaries, but extended to i n c l u d e the w h o l e w o r l d . " T h e idea of a celestial f a t h e r l a n d c o m m o n to a l l souls replaced that of Jerusalem of the Jews; i t no longer conceived of the floweri n g of one race n o r of the t r i u m p h of one n a t i o n , for the chosen people was lowered to the level of just one a m o n g the peoples. T h i s was s o m e t h i n g to w h i c h neither the pride n o r the religious n a t i o n a l i s m of the Jews c o u l d consent, i t was c o n t r a r y to the L a w a n d the Prophets, and c o n t r a r y to the messianic promises. T h e time was to come w h e n the k i n g d o m s w o u l d submit to I s r a e l . " ( G . B a t a u l t , ibid., p. 91) T h e chief-priests a n d the pharisees, u n a b l e to tolerate such a blasp h e m y and i n f r i n g e m e n t of their privileges, delivered the dangerous agitator to the R o m a n s , i n order to be r i d of h i m , a n d h a d h i m put to death. B u t C h r i s t rose f r o m the dead and his teaching spread l i k e a t r a i n of p o w d e r across the ancient w o r l d . H i s disciples were denounced to the R o m a n authorities as rebels against the emperor, a n d t h e y were p u r s u e d , fed to the beasts, tormented a n d crucified. H o w e v e r , the flood rose unceasing, penetrated the h i g h e r spheres of I m p e r i a l p o w e r , a n d suddenly the w o r l d s w u n g i n f a v o u r of the C h u r c h of C h r i s t : " O n 28th October A.D. 312, the battle of M i l v i a n Bridge took place. C o n s t a n t i n e was victorious against M a x e n t i u s , w h o was believed to have d r o w n e d i n the waters of the T i b e r . " O n e battle sufficed to change the face of the w o r l d and its religious countenance. . . . " C o n s t a n t i n e ' s v i c t o r y is r i g h t l y considered as the starting-point of a n e w era, that of the C h r i s t i a n empire. It is true that its i m m e d i a t e result seems to have been the establishment of the

JUDAISM AND T H E VATICAN l i b e r t y and e q u a l i t y of creeds ( 3 1 3 ) . . . . T h e n c e f o r w a r d , f o r reasons w h i c h have not been completely clarified, the victorious C o n s t a n tine u n i t e d his destiny w i t h the C h u r c h of C h r i s t , a n d the latter had w o n the game. T h e C h u r c h conquered a n d retained i m p e r i a l f a v o u r , i t took a privileged position w i t h i n the State, a n d began to move towards even greater a n d more perilous heights, where the C h u r c h was closely l i n k e d w i t h the State a n d became, i n other words, a State C h u r c h . A great a n d a s u r p r i s i n g r e v o l u t i o n , deplored b y some a n d praised b y others, one of the most i m p o r t a n t revolutions i n H i s t o r y , to w h i c h the reign of C o n s t a n t i n e was o n l y a prelude, since it reached its c o m p l e t i o n i n the e x t r a o r d i n a r y and chaotic f o u r t h c e n t u r y . B u t t h e u n h e a r d of success of the C h u r c h was to b r i n g i n its w a k e the misfortune of the Synagogue, for w h i c h the f o u r t h c e n t u r y w a s a fatal epoch, m a r k i n g the commencement of a f u t u r e of a n g u i s h , sorrow a n d catastrophes." (Jules Isaac: Genèse de l'Antisémitisme, p p . 155-6) T h e Jews d i d n o t t h e n , a n d t h e y do not n o w , accept this defeat. T h e r u p t u r e between Judaism a n d C h r i s t i a n i t y is total. T h e p o s i t i o n is one of m u t u a l , u n y i e l d i n g a n t a g o n i s m . It c o u l d h a r d l y be stated more clearly t h a n i n the f o l l o w i n g remarkable passage f r o m the Jewish convert, F e j t ö : " I f the Jew is r i g h t , C h r i s t i a n i t y is o n l y a n i l l u s i o n . " I f C h r i s t i a n i t y is r i g h t , t h e Jew is, i n the most favourable hypothesis, a n a n a c h r o n i s m - - t h e image of something w h i c h ought no longer to exist. " C h r i s t i a n i t y , f o r the Jew, means the r e n u n c i a t i o n of a monop o l y a n d of a 'nationalist' i f n o t to say racialist interpretation of 'the election'; i t means o p e n i n g oneself to h u m a n fraternisation and at the same time a great 'amen' to G o d a n d a l l that G o d decides; i t means accepting suffering a n d death, a n d i t means r e n o u n c i n g one's pride, one's love a n d one's distrust of Self. "I k n o w of n o other people that has been submitted to such a difficult trial b y C h r i s t i a n i t y . "Since for no other people has the change to C h r i s t i a n i t y signified, i n the short or l o n g r u n , the disappearance of t h e people itself as such. N o other peoples' religious traditions, w h i c h f a i t h i n C h r i s t demanded they s h o u l d abandon, were so i n t i m a t e l y connected w i t h all the conditions of their c i v i l existence. " F o r the other peoples of the R o m a n empire, religion was i n effect a 'superstructure' or a n embellishment. It could be replaced w i t h o u t s h a k i n g the edifice. B u t for the Jew, religion was the i n f r a structure, the raison d'être, the base of his being. But the apostles

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invited them to sell a l l their goods, f o r H e a v e n was at h a n d and the gates b e y o n d were w i d e o p e n . T h e J e w s a i d : n o , i t is not true, i t cannot be true that G o d w a n t s m e to do this. Prove i t to me. " A n d i t is at that p o i n t that w e reach the other reason (or pretext) w h i c h justifies the Jew s a y i n g ' n o ' to C h r i s t - - t h a t h e did not correspond to the i d e a - - w h e t h e r true or f a l s e - - w h i c h the Jewhad developed of the M e s s i a h , a n d of his o w n s a l v a t i o n . " (F.

Fejtö:

D i e u et Son Juif, p p . 34, 190-2)

" B y c l a i m i n g to be the true ' I s r a e l ' - - I s r a e l according to the 'spirit' a n d n o t according to the ' c o n t e m p t i b l e ' f l e s h - - C h r i s t i a n theology intends to p e r m a n e n t l y replace Israel. U n f o r t u n a t e l y , Israel has n o t disappeared a n d does not w a n t to do s o . " (J. J e h o u d a : L'Antisémitisme, Miroir

du M o n d e , p. 50)

T h e irremediable difference is to do w i t h Jesus: " I f w e take i t that h e d i d exist i n h i s t o r y , f o r the Jew h e was neither G o d n o r the son of G o d . T h e most extreme concession the few c a n possibly make was expressed b y Joseph K l a u z n e r , accordi n g to w h o m Jesus, w h o m h e said was neither the M e s s i a h , n o r a Prophet, n o r a l a w g i v e r , n o r the f o u n d e r of a r e l i g i o n , n o r tanna, n o r rabbi, n o r pharisee, 'is considered as a great moralist a n d artist i n the use of parables b y the Jewish n a t i o n . . . the day w h e n h e is cleared of the stories of his miracles a n d m y s t i c i s m , the Book of the M o r a l i t y of Jesus w i l l become o n e of the most precious jewels of Jewish literature of a l l time'. " C h r i s t i a n i t y is essentially preoccupied w i t h the individual salvation of man. Judaism only contemplates the salvation of the House of Israel, which alone can permit the salvation of the seventy nations of the universe. For centuries this has been the constant objective of the talmudists a n d cabbalists. T h e y have one f u n d a m e n t a l a i m : to m a i n t a i n one c o m m u n i t y o n w h i c h the salvation of the w h o l e w o r l d depends. O n l y b y v i r t u e of h i s rite is the Jew a l l o w e d to integrate w i t h h i s c o m m u n i t y . " ( R a b i : A n a t o m i e d u Judaisme

français, p p . 203-204)

" T h e steps by w h i c h the C h r i s t i a n f a i t h conquered its independence were to lead it rapidly a n d i n e v i t a b l y into a merciless w a r against Israel 'according to t h e flesh', t h e n e w C h u r c h proc l a i m i n g itself the true Israel of G o d a n d the o n l y Israel 'accordi n g to the s p i r i t ' . B u t w a s the g r a v i t y of such a c l a i m f u l l y realised? It amounted to s o m e t h i n g m u c h worse than a slander on

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the Jewish people; it was an attempt to make a w a y w i t h its spark of life, w i t h its sacred fire, one could even say w i t h its soul; and even m o r e - - s o closely are the s p i r i t u a l a n d temporal elements l i n k e d to each o t h e r - - i t was an attempt to make a w a y w i t h its place i n the s u n , w i t h its privileged status i n the E m p i r e . " (J. Isaac, Genèse de l ' A n t i s é m i t i s m e , p . 150) C h r i s t i a n i t y was o n the ascendance for fifteen centuries, a n d t h r o u g h o u t the w h o l e of the medieval period Judaism was powerless to influence the destinies of nations. P r o f i t i n g f r o m the tolerance of the authorities a n d f r o m the protection of the Popes, it c o u l d o n l y l i v e o n , w a i t i n g f o r a n o p p o r t u n i t y to penetrate the m o n o l i t h i c C h r i s t i a n structure f r o m w i t h i n . It looks u p o n this period as one of dark obscurantism and b a r b a r i t y , f o r Israel tends to judge the w o r l d i n relation to itself, itself being the salt of the earth a n d the measure of a l l things. T h e n , w i t h the Renaissance a n d the R e f o r m a t i o n , the u n i t y of the F a i t h was b r o k e n . Judaism advanced t h r o u g h the breach w h i c h h a d thus been opened a n d thenceforward t h r e w its w e i g h t behind every m o v e m e n t w h i c h weakened a n d unsettled C h r i s t i a n i t y - - t h e Renaissance, the R e f o r m a t i o n , the R e v o l u t i o n of 1789 and M a r x i s m . T h r o u g h o u t the w h o l e of this period, Darmesteter tells u s : " T h e Jew championed reason against the m y t h i c a l w o r l d of the spirit. It was w i t h h i m that t h o u g h t took refuge d u r i n g the i n t e l lectual n i g h t of the M i d d l e A g e s . Provoked b y the C h u r c h , w h i c h sought to persuade h i m , h a v i n g i n v a i n attempted to convert h i m b y force, he u n d e r m i n e d it by the i r o n y a n d intelligence of h i s arguments, and he understood as n o b o d y else did h o w to find the v u l n e r a b l e points i n its doctrine. H e h a d at h i s disposal i n this search, apart f r o m the w i s d o m of the sacred scriptures, the redoubtable w i s d o m of the oppressed. He was the doctor of unbelief; a l l w h o were m e n t a l l y i n revolt came to h i m , either secretly or i n broad d a y l i g h t . H e was at w o r k in the vast laboratory of blasp h e m y u n d e r the great emperor Frederick and the princes of Swabia and Aragon. It was he who forged all that deadly arsenal of reasoning and irony w h i c h he bequeathed to the sceptics of the Renaissance and the libertines of the grand siècle (the reign of Louis X I V ) ; V o l t a i r e ' s sarcasm, f o r e x a m p l e , was n o t h i n g more than the resounding echo of a w o r d m u r m u r e d six centuries previ o u s l y i n the shadow of the ghetto, and even earlier ( i n the Counter-Evangelists of the first a n d second centuries) at the time of Celsus a n d O r i g e n at the very cradle of the C h r i s t i a n r e l i g i o n . " ( Q u o t e d b y A . Spire i n Quelques

Juifs. p. 233)

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Bernard Lazare, f o r his part, depicts Jewish a n t i - C h r i s t i a n action i n the eighteenth c e n t u r y : " I n l i k e m a n n e r w e w o u l d have to i n q u i r e w h a t was the i m portance, I w i l l not say of the Jew, b u t of the Jewish spirit t h r o u g h out the period of fierce revolt against C h r i s t i a n i t y w h i c h characterised the eighteenth c e n t u r y . W e must n o t forget that i n the seventeenth c e n t u r y , scholars l i k e W a g e n s e i l , Bartolocci, B u x t o r f a n d W o l f , h a d b r o u g h t f o r t h f r o m o b l i v i o n o l d volumes of H e b r e w polemic, w r i t t e n i n r e f u t a t i o n of the T r i n i t y and I n c a r n a t i o n a n d a t t a c k i n g a l l dogmas a n d forms of C h r i s t i a n i t y w i t h a bitterness e n t i r e l y Judaic, and w i t h a l l the subtlety of those peerless casuists w h o created the T a l m u d . T h e y gave to the w o r l d not o n l y treatises o n questions of doctrine and exegesis, l i k e t h e Nizzachon or the Chizuk Emunah, b u t published blasphemous tractates and pseudolives of Jesus, of the character of t h e T o l d o t h Jesho. T h e eighteenth c e n t u r y repeated, c o n c e r n i n g Jesus and t h e V i r g i n , t h e outrageous fables i n v e n t e d b y the Pharisees of t h e second c e n t u r y ; w e find t h e m i n V o l t a i r e a n d i n P a r n y , a n d their rationalist satire, p e l l u c i d and m o r d a n t , lives again i n H e i n e , i n Boerne and i n D i s r a e l i ; just as the p o w e r f u l logic of the ancient rabbis lives again i n K a r l M a r x , a n d t h e passionate thirst f o r l i b e r t y of t h e ancient H e b r e w rebels breathes f o r t h again i n the g l o w i n g soul of Ferdinand Lassalle. L a z a r e : Anti-Semitism, p p . 306-307) A c c o r d i n g to J e h o u d a : " T h e Renaissance, the R e f o r m a t i o n and the R e v o l u t i o n (of 17S9) constitute three attempts to rectify C h r i s t i a n m e n t a l i t y b y b r i n g i n g it i n t o tune w i t h the progressive development of reason a n d science. " A s dogmatic theology began to y i e l d its oppressive c o n t r o l over man's conscience, t h e Jews began to breathe more freely. . . . T h e three breaches opened i n the decrepit fortress of C h r i s t i a n obscurantism extend over r o u g h l y five centuries, i n the course of w h i c h the Jews were s t i l l considered as the pariahs of history. . . . "If the Jews were still removed f r o m a l l the intellectual a n d social a c t i v i t y of the C h r i s t i a n peoples, nevertheless, despite the ostracism to w h i c h they were subjected, their t h o u g h t played a preponderant t h o u g h u n a c k n o w l e d g e d role i n the Renaissance, the R e f o r m a t i o n and the R e v o l u t i o n , w h i c h are a l l indirectly stamped w i t h its mark . . . and it is c e r t a i n l y n o t b y chance that these attempts (to rectify C h r i s t i a n m e n t a l i t y ) were inspired b y the

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assiduous s t u d y of Jewish sources at a time w h e n the Jews were still looked u p o n w i t h suspicion a n d m i s t r u s t . " (J. J e h o u d a : L'Antisémitisme, Miroir

du M o n d e , p p . 161-2)

Jehouda gives us concrete examples of t h e part p l a y e d b y Jewish proselytizers s u c h as Pico de M i r a n d o l a a n d John R e u c h l i n i n this transformation of C h r i s t i a n i t y . Pico de M i r a n d o l a , w h o died i n Florence i n 1494, was a hebraiser w h o devoted himself to s t u d y i n g the C a b b a l a under the direction of Jewish masters such as Jehuda A b r a v a n e l : " I t w a s i n the p r i n c e l y house of Pico de M i r a n d o l a that the Jewish scholars used to meet. . . . T h e discovery of the Jewish C a b b a l a , w h i c h h e i m p a r t e d to various enlightened C h r i s t i a n s c o n t r i b u t e d far more than the r e t u r n to Greek sources to the extrao r d i n a r y s p i r i t u a l blossoming w h i c h is k n o w n as the Renaissance. A b o u t half a c e n t u r y later, the r e h a b i l i t a t i o n of the T a l m u d was to lead to the R e f o r m a t i o n . . . Pico de M i r a n d o l a h a d understood that the indispensable p u r i f i c a t i o n of C h r i s t i a n dogma c o u l d o n l y be effected after a p r o f o u n d s t u d y of the a u t h e n t i c Jewish C a b bala.

.

.

.

(Joshua Jehouda, i b i d . , p . 164)

" W i t h the R e f o r m a t i o n , w h i c h broke out i n G e r m a n y fifty years after t h e Renaissance, the u n i v e r s a l i t y of the C h u r c h w a s destroyed. A n e w age began. T h e Renaissance h a d n o t succeeded i n p u r i f y i n g C h r i s t i a n dogma, a n d t h e R e f o r m a t i o n finished b y c o m p l i c a t i n g even more ' t h e p r o b l e m ' of C h r i s t i a n i t y , evident t h o u g h i t was. It m a y be summarised as a question of h o w to overcome its f u n d a m e n t a l d u a l i s m , t h e c o n t r a d i c t o r y two-fold o r i g i n i n Jerusalem a n d A t h e n s to w h i c h R o m e succeeded. It is indeed a w e l l - k n o w n fact that the R e f o r m a t i o n w a s achieved b y L u t h e r (1483-1546), C a l v i n (1509-64) a n d Z w i n g l i (1484-1531), but i t is n o t so w e l l - k n o w n that p r e v i o u s l y John R e u c h l i n (1455-1531), Pico de M i r a n d o l a ' s disciple, shook the C h r i s t i a n conscience b y suggesting as early as 1494 'that there was n o t h i n g h i g h e r t h a n hebraic w i s d o m ' . A n d w h e n i n 1509 a renegade Jew, Joseph Pfefferkorn, h a d the T a l m u d seized a n d finally obtained, after several previous attempts, the definite c o n d e m n a t i o n of this collective c o m p e n d i u m w h i c h contains a thousand years of Jewish w i s d o m , John R e u c h l i n did n o t s h r i n k f r o m exposing himself to every menace and danger i n order to defend before the E m p e r o r and the Pope the e x t r a o r d i n a r y value of the T a l m u d , whose veritable m e a n i n g he had f a t h o m e d . " R e u c h l i n advocated r e t u r n i n g to Jewish sources as w e l l as to

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ancient texts. F i n a l l y , he w o n his case against the convert Pfefferk o r n , w h o l o u d l y demanded the destruction of the T a l m u d . ' T h e n e w s p i r i t w h i c h was to revolutionise the w h o l e of Europe became apparent w i t h regard to the Jews a n d the T a l m u d ' , w r o t e the h i s t o r i a n G r a e t z . H o w e v e r , the R e f o r m a t i o n , w h i c h made k n o w n the bare text of the Bible, proved even more incapable t h a n the Renaissance of p u r i f y i n g C h r i s t i a n i t y of its congenital anti-Semitism. O n e is astonished to find that there were as m a n y Protestant as C a t h o l i c anti-Semites. T h e R e f o r m a t i o n , f i n d i n g itself i n a n intellectual impasse, adopted the p r i n c i p l e of fideism, thus excludi n g all p o s s i b i l i t y of it reasoning its f a i t h . . . . " T h e R e f o r m a t i o n itself submitted to the irresistible attraction of the 'Greek miracle', w h i c h splits t h o u g h t b y separating it f r o m f a i t h a n d b y a d o p t i n g , albeit it i m p e r c e p t i b l y , the pagan laicism w h i c h prepares the g r o u n d for atheism. T h e F r e n c h R e v o l u t i o n m a r k e d the b e g i n n i n g of atheism i n the h i s t o r y of C h r i s t i a n peoples a n d , declaredly anti-religious, it continues, t h r o u g h the influence of Russian C o m m u n i s m , to make a p o w e r f u l c o n t r i b u t i o n to the dechristianisation of the C h r i s t i a n w o r l d . . . . " T h e t h i r d attempt to amend the C h r i s t i a n p o s i t i o n , after the f a i l u r e of reformed C h r i s t i a n i t y to u n i t e , took place u n d e r the impetus of the F r e n c h R e v o l u t i o n . " A l t h o u g h the F r e n c h R e v o l u t i o n a n d the R u s s i a n R e v o l u t i o n w h i c h f o l l o w e d it liberated the Jew i n the social and p o l i t i c a l fields, t h e y b o t h h o l d the monotheistic religion of Israel i n the same contempt as C h r i s t i a n theology. . . . " L a i c i s m , to w h i c h the R e v o l u t i o n gave b i r t h , confers on the Jew his d i g n i t y as a m a n , but C h r i s t i a n theology has not yet abolished its s p i r i t u a l contempt for h i m . T h i s accounts for the t w o fold attitude of the modern w o r l d w i t h regard to the Jew and for the successive outbursts of a n t i - S e m i t i s m . . . . " T h u s anti-Semitism, the foot-and-mouth-disease of C h r i s t i a n i t y , is still rebellious even after the three attempts to p u r i f y C h r i s t i a n d o g m a . B u t , n o t w i t h s t a n d i n g a l l the successive purgings, C h r i s t i a n i t y remains firmly fastened to its m y t h i c a l dogmatism w h i c h i n e v i t a b l y engenders anti-Semitism. T h e affirmation that C h r i s t i a n i t y holds out to Judaism the last phase of its s p i r i t u a l f u t u r e must i n the end be completely rethought f r o m top to bottom i n the interests of C h r i s t i a n i t y itself, and thus of western civilisation

.

.

.

(Joshua Jehouda, i b i d . , p p . 169,

170,

172-4)

" W h o e v e r looks deep into the m e a n i n g of u n i v e r s a l h i s t o r y , in order to see it as a w h o l e , discovers that f r o m a n t i q u i t y u n t i l the present day it has been penetrated and fashioned unceasingly

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b y t w o c o n t r a r y currents, k n o w n under various n a m e s : messianism a n d a n t i - S e m i t i s m . . . . " B u t the p r o f o u n d m e a n i n g of h i s t o r y , w h i c h remains u n altered i n every epoch, is that of a veiled o r open struggle between the forces w o r k i n g for the advancement of h u m a n i t y a n d those that c l i n g to coagulated interests, obstinately determined to keep them i n existence to the detriment of w h a t is to come. " F o r messianism a n d anti-Semitism constitute the t w o opposite poles of the progress of h u m a n i t y . A n t i - s e m i t i s m is the negative pole of messianism. . . . " (Joshua jehouda, i b i d . , p . 186) T o d a y the attack is renewed u n d e r the banner of ecumenism and the w a r is being carried i n t o the very i n t e r i o r of the C h u r c h itself. Supported b y progressive parties, the s p i r i t u a l leaders of W o r l d J e w r y are a s k i n g f o r a reconsideration of the C h u r c h ' s t r a d i t i o n a l doctrine o n Judaism, as w e showed i n the first three chapters of this work. W e are told that r e c o n c i l i a t i o n is possible a n d desirable. W e are the first to agree that i t is desirable, b u t it is f a r more difficult to defend the p r o p o s i t i o n that it is possible. F o r people of the Jewish f a i t h , steeped i n the T a l m u d , r e c o n c i l i a t i o n , as w e have demonstrated, means n o t h i n g less t h a n the abandonment b y C h r i s t i a n i t y i n its entirety of e v e r y t h i n g that constitutes the essence of its doctrine, a n d its i n t e g r a l r e t u r n to Judaism, w h i c h for its part intends to y i e l d n o t h i n g , a n d firmly m a i n t a i n s its position o f intransigence. A l l the Jewish t h i n k e r s , the rabbis a n d the leaders of Judaism are u n a n i m o u s o n this p o i n t . H e a r w h a t A n d r e Spire has to say, speaking about D a r m e s t e t e r : " B e y o n d every confession, above every dogma, he (the Jew) has remained anchored to the s p i r i t of the Scriptures. B y a n o r i g i n a l twist of t h o u g h t , h e incorporates the most attractive features of C h r i s t i a n i t y i n t o Judaism a n d , leading t h e C h u r c h back to the synagogue, reconciles the m o t h e r w i t h her daughter i n a n ideal Jerusalem. B u t it is the daughter, as one w o u l d expect, w h o recognises h e r w r o n g s a n d confesses her errors." ( A . Spire, Quelques

Juifs, p . 255)

Joshua Jehouda w r i t e s : " A m o d e r n prophet once e x c l a i m e d : 'Shame and curse on you Christian peoples if you obstinately persist in stifling the monotheistic tradition of Israel. For without the renewal of monotheistic messianism there is no hope of salvation f o r y o u a n d the rest of the w o r l d . ' " (J. J e h o u d a : Antisémitisme, Miroir du M o n d e , p. 349)

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R a b i makes the f o l l o w i n g c o m m e n t : " I t is not the cross w h i c h w i l l repair the schism between the Jewish people a n d the rest of the nations, as L o v s k y believes. It w i l l o n l y become possible w h e n the w o r l d t r u l y accepts the Jewish idea of c o m m o n filiation. M a n need seek n o other moral and h i s t o r y no other e n d . " ( R a b i : A n a t o m i e du Judaism? français,

p.

186)

Elie B e n a m o z e g h , one of the most eminent Jewish thinkers, w h o is k n o w n as " t h e Plato of Italian J u d a i s m " , wrote an i m p o r t a n t introd u c t i o n to his w o r k Israel et l ' H u m a n i t é w h i c h perfectly summarises Jewish t h o u g h t o n this subject, of w h i c h we give a brief account here. A f t e r describing the religious crisis i n the w o r l d , Elie Benamozegh t h i n k s that the o n l y w a y to resolve it is b y reaching religious u n i t y and he examines the conditions u n d e r w h i c h agreement should be reached. I n the v i e w of this r a b b i , a fervent cabbalist, the religion of the f u t u r e c o u l d not be r a t i o n a l i s m , w h i c h , i s s u i n g solely f r o m the h u m a n m i n d , o n l y clings to i n t e l l i g i b l e a n d c h a n g i n g things. For r e l i g i o n , the act of adoration a n d w o r s h i p of the A b s o l u t e , surpasses our senses a n d faculties a n d implies a t r u t h founded u p o n R e v e l a t i o n . O n l y the religions that have s p r u n g f r o m the Bible and t r a d i t i o n , o n l y Judaism, C h r i s t i a n i t y a n d Islam f u l f i l l these conditions. B u t a m o n g t h e m , Judaism occupies a pre-eminent p o s i t i o n . T h e first-born of the c h i l d r e n of G o d , the g u a r d i a n of messianism, i t is to Israel that the p r i e s t l y f u n c t i o n belongs b y r i g h t i n the great f a m i l y of the nations, for i n a n t i q u i t y the first-born: " . . . was the priest of the f a m i l y w h o carried out the orders of his father and took his place i n his absence. T h e sacred things were i n his charge, he officiated for the f a m i l y , he taught t h e m , he gave t h e m his blessing. I n r e c o g n i t i o n of his services, h e was g i v e n a double share of the paternal i n h e r i t a n c e and the consec r a t i o n or i m p o s i t i o n of hands. . . . S u c h was the Jewish conception of the w o r l d . I n heaven, one sole G o d the father of a l l m e n , and on earth one f a m i l y of peoples a m o n g w h o m Israel is the first-born, charged w i t h the priestly f u n c t i o n of teaching a n d adm i n i s t e r i n g the true r e l i g i o n of h u m a n i t y . " (E. B e n a m o z e g h :

Israel et l ' H u m a n i t é , p. 40)

T h u s Judaism is to become the r e l i g i o n of the h u m a n race and the Jewish conception of the w o r l d is to prevail over every other. C h r i s t i a n i t y , issued from H e b r a i s m , is to return to the older and

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m o r e a u t h e n t i c a l l y d i v i n e t r a d i t i o n w h i c h f o r m e d i t , i n spite of its o w n venerable a n d antique t r a d i t i o n . T h e excessive n u m b e r of C h r i s t i a n sects, its errors a n d discords and the obscurity of its dogmas, n o longer corresponds to the needs of modern times. I n order to continue to exist, i t m u s t reform its defects b y accepting the ideal that Judaism is based o n m a n a n d o n society and by r e t u r n i n g to the p r i m i t i v e f a i t h i n G o d a n d i n h i s revelation. O n this c o n d i t i o n , i t w i l l preserve its messianic character, i t w i l l u n i t e w i t h Judaism i n order to secure the religious f u t u r e of h u m a n i t y , a n d it w i l l r e m a i n the r e l i g i o n of the G e n t i l e s : " T h e reconciliation dreamt of b y the early C h r i s t i a n s as a c o n d i t i o n of the Parousia, or the final c o m i n g of Jesus, the r e t u r n of the Jews to the bosom of the C h u r c h , w i t h o u t w h i c h , as a l l the C h r i s t i a n c o m m u n i o n s agree, t h e w o r k of R e d e m p t i o n i s i n complete, this r e t u r n w e say w i l l take place n o t i n t r u t h as it is expected to h a p p e n , b u t i n t h e o n l y g e n u i n e , logical a n d lasting fashion possible, a n d above a l l i n the o n l y w a y i n w h i c h it w i l l benefit the h u m a n race. It w i l l be a r e u n i o n between the H e b r e w religion a n d the others that have s p r u n g f r o m it a n d . . . 'the r e t u r n of the children's heart to their fathers'." (E. B e n a m o z e g h , i b i d . , p . 48) T h e defence of the t r a d i t i o n a l C h r i s t i a n standpoint penned i n answer to these criticisms, w i t h w h i c h w e conclude this chapter, is taken f r o m Le M a l h e u r d'lsrael b y the Jewish w r i t e r , D r . Roudinesco: " T h e persistence to o u r d a y of this small c o m m u n i t y i n the face of u n h e a r d of persecution a n d suffering has been described as a Jewish miracle. T h e i r s u r v i v a l is n o t a miracle; at best it m a y be called a m i s f o r t u n e . T h e veritable Jewish miracle is the s p i r i t u a l conquest of h u m a n i t y b y C h r i s t i a n i t y . T h e m i s s i o n of the chosen people has l o n g since terminated. Those of the Jews w h o hope to complete C h r i s t i a n i t y one day b y a renewed messianism ignore the f u n d a m e n t a l laws of the e v o l u t i o n of h u m a n i t y . "

(pp. 197-8)

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I N 1962 a Jewish w r i t e r f r o m T u n i s , A . M e m m i , w h o h a d been l i v i n g for m a n y years i n France, published a book called Portrait of a Jew. T h i s w o r k is h i g h l y instructive for it does i n effect present us w i t h a portrait depicting, w i t h the utmost c l a r i t y , the p r o f o u n d reactions of a Jew confronted w i t h the o l d C h r i s t i a n c i v i l i s a t i o n of a n a t i o n such as France, a reaction w h i c h is t y p i c a l not of France alone b u t of every C h r i s t i a n c o u n t r y . M e m m i ' s discomfort and apprehension as soon as i t is a question of a n y t h i n g to do w i t h France's past h i s t o r y is conspicuous i n the f o l l o w i n g passages, w h i c h i n a remarkable w a y c o n f i r m and s u m marise the p o i n t s w e have been m a k i n g i n the previous chapters of Part II of this w o r k . " N o G a u l s , please. E n o u g h of Celts, ancient Romans and conq u e r i n g A r a b s ! For then, I find myself naked and a l o n e : m y o w n ancestors were neither G a u l s , Celts, Slavs, ancient R o m a n s , A r a b s , or T u r k s . . . . " I have never been able to say ' W e ' i n referring to those historical pedigrees o n w h i c h m y fellow-citizens pride themselves. I have never heard another Jew say ' W e ' w i t h o u t w i n c i n g , w i t h o u t v a g u e l y suspecting h i m of an inadvertent b l u n d e r , of complacency or of a slip of the t o n g u e . " ( A . M e m m i : Portrait of a few, p .

199)

T h u s there is racial and n a t i o n a l a n t a g o n i s m between the Jews and the nations, b u t , deeper s t i l l , there is religious a n t a g o n i s m : " W h e n , several years ago, I left T u n i s i a to come to France, I k n e w that I was leaving a M o s l e m c o u n t r y , but I did not understand that I was g o i n g to a C a t h o l i c c o u n t r y . A few weeks were e n o u g h to impress that fact on me. . . . "I q u i c k l y discovered that F r e n c h reality is an inextricable m i x t u r e of liberalism and C a t h o l i c i s m , clericalism and anti-cleri123

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calism at the same time . . . but the c o m m o n C h r i s t i a n b a c k g r o u n d is e v e r y w h e r e - - s o m e t i m e s more or less buried, other times more or less obvious. . . . " F r a n c e remains a p r o f o u n d l y C a t h o l i c c o u n t r y just as A m e r i c a is a Protestant c o u n t r y . . . . " W h e n I travel i n the i n t e r i o r of this c o u n t r y , w h a t do they s h o w me w i t h righteous pride? W h a t do I ask myself spontaneo u s l y to see because I k n o w that they are w o r t h seeing, if not churches, chapels, baptisteries, statues of V i r g i n s , objects of w o r ship and very few other things. I have verified the accuracy of those descriptions b y o r t h o d o x w r i t e r s : the villages are crowded a r o u n d their churches, a r o u n d bell-towers that can be seen f r o m afar and that really do seem to protect t h e m . "Is this o n l y so i n France? B y no means. I was s t u n n e d , outraged, and then w r y l y amused, w h e n I read i n the Italian newspapers the solemn declaration of T o g l i a t t i , leader of the Italian C o m m u n i s t s , encouraging and blessing 'the C o m m u n i s t c o m m u n i cants'. I am w e l l aware that it was o n l y a matter of s t r a t e g y : but if there must be strategy, there is a reality to evade. N o w the reality of the Italian people is p r o f o u n d l y C a t h o l i c , l i k e P o l i s h r e a l i t y , Spanish reality, etc. " M y religious s i t u a t i o n is the result not so m u c h of the degree of m y p r o f o u n d r e l i g i o n , but of the fact that I do not belong to the religion of the m e n a m o n g w h o m I live, that I a m a Jew a m o n g non-Jews. A n d this also means that m y c h i l d r e n , m y relatives, m y friends f r e q u e n t l y find themselves i n the same s i t u a t i o n . I am always i n a certain w a y outside of the religious w o r l d , the c u l t u r e a n d the society to w h i c h I otherwise belong. " T h e l a w of C h r i s t i a n countries is a l a w of t h i n l y disguised and often proclaimed C h r i s t i a n i n s p i r a t i o n ; the l a w of M o s l e m countries is a M o s l e m l a w , taken for granted and o p e n l y a c k n o w ledged. . . . " T h e religion of non-Jews is. i n fact, e v e r y w h e r e - - o n the street as i n i n s t i t u t i o n s , i n s h o p - w i n d o w s and newspapers, i n m o n u ments, i n conversations, i n the v e r y air itself: art, morals a n d p h i l o s o p h y are as C h r i s t i a n as l a w and geography. T h e p h i l o s o p h i c tradition taught i n the schools, the great motifs of p a i n t i n g a n d sculpture, are as impregnated w i t h C h r i s t i a n i t y as are the laws of marriage and divorce. W h e n I was on the R i v i e r a last year I amused myself n o t i n g the villages that bear the names of s a i n t s : St. T r o p e z , St. M a x i m e . St. R a p h a e l , St. A y g u l f . T h e i r number is a s t o n i s h i n g . It is the same, for that matter, i n the stations of the Paris M e t r o . M y first i r r i t a t i o n against Paris, a c i t y I love so dearly i n other respects, had a religious basis, if I remember

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correctly. W o r k i n g for part of the day on a miserable job, I used to stay up late at n i g h t to get ahead in m y studies. Every m o r n i n g I was a w a k e n e d - - a n d to m y exasperation several times i n s u c c e s s i o n - - b y bells r i n g i n g at f u l l peal, c o n t i n u i n g at great l e n g t h , p a u s i n g , and then r e t u r n i n g to the charge just as I was d o z i n g off a g a i n ! T r u e , I was l i v i n g i n a small hotel a few steps a w a y f r o m a c h u r c h but i n this c i t y y o u are a l w a y s t w o steps a w a y f r o m a c h u r c h . . . those bells s u m m o n e d men to duties they shared w i t h other men and were a s y m b o l of their o r i g i n ; at the same time, for me they sounded the signal of m y e x c l u s i o n f r o m that c o m m u n i t y . I was i n a C a t h o l i c c o u n t r y ; everyone must find those m a t i n bells n o r m a l and perhaps p l e a s a n t - - e x c e p t me a n d those like me w h o were embarrassed and a n n o y e d . A hopeless rebellion, h o w e v e r : the non-Jews, w h o were not a n n o y e d , nor perhaps even a w a k e n e d , represented n u m b e r s a n d power. W h a t ever concerns t h e m , whatever they approve of, is l a w f u l . Those bells are merely the f a m i l i a r echo of their c o m m o n s o u l . . . . ( A . M e m m i , i b i d . , p p . 184-8) " D o C h r i s t i a n s realise w h a t the name of Jesus, their G o d , can mean to a Jew? For a C h r i s t i a n , even an atheist, it evokes, or at least has evoked at some time, a being i n f i n i t e l y good, w h o offers h i m s e l f as T h e G o o d , w h o desires at least to c a r r y o n the torch of a l l bygone philosophies and a l l morals. For the C h r i s t i a n w h o is s t i l l a believer, Jesus epitomises a n d fulfils the better part of himself. T h e C h r i s t i a n w h o has ceased to believe no longer takes that ideal seriously; he m a y even resent it, accuse the priests of incompetency or even of deception; but t h o u g h he denounces it as an i l l u s i o n he generally leaves no doubt as to the grandeur and beauty of that i l l u s i o n . To the Jew who still believes and professes his own religion, Christianity is the greatest theological and m e t a p h y s i c a l u s u r p a t i o n i n history; it is a spiritual scandal, a subversion and blasphemy. T o a l l Jews, even if they are atheists, the name of Jesus is the s y m b o l of a threat, of that great threat that has h u n g over their heads for centuries and w h i c h m a y , a n y m o m e n t , burst f o r t h i n catastrophes of w h i c h they k n o w neither the cause nor the p r e v e n t i o n . T h a t name is part of the accusation, absurd and f r e n z i e d , but so efficientlv c r u e l , that makes social life barely liveable. T h a t name has, i n fact, come to be one of the signs, one of the names of the immense apparatus that s u r r o u n d s the Jew, condemns h i m and excludes h i m . I hope m y C h r i s t i a n friends w i l l forgive me. T h a t they m a y better understand, let me say that to the Jews, their God is, in a way, the D e v i l , i f . as they say, the D e v i l is the s y m b o l and essence of all

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evil on earth, iniquitous and a l l - p o w e r f u l , incomprehensible and bent on crushing helpless human beings. " O n e d a y i n T u n i s , a n idiot Jew (we a l w a y s h a d a certain n u m b e r of them w h o h a u n t e d cemeteries a n d c o m m u n i t y gatherings) seeing a C h r i s t i a n f u n e r a l pass, w a s suddenly seized w i t h a n u n c o n t r o l l a b l e rage. K n i f e i n h a n d , he f l u n g h i m s e l f o n the f u n e r a l procession w h i c h scattered terror-stricken i n a l l directions. B u t the i d i o t , p a y i n g n o a t t e n t i o n to the c r o w d screaming i n terror, rushed straight at the acolyte . . . grabbed the cross o u t of his hands, f l u n g it o n the g r o u n d a n d trampled it f u r i o u s l y . " I d i d not understand h i s action u n t i l later. A n x i e t y expresses itself as best it c a n ; the idiot reacted i n h i s o w n w a y to o u r comm o n malaise before that w o r l d of crosses, priests a n d churches, those concentrated symbols of h o s t i l i t y , the strangeness of the w o r l d that surrounds us the moment w e leave the n a r r o w confines of the ghetto... (A. M e m m i , i b i d . , p p . 188-9) " I a m n o w c o n v i n c e d that the h i s t o r y of peoples, their collective experience, is a religious h i s t o r y ; that it is n o t o n l y m a r k e d b y r e l i g i o n , b u t lived a n d expressed t h r o u g h r e l i g i o n . It w a s one of o u r greatest a n d most disastrous naivetes to have believed, l i k e o u r Leftists, i n the end of religions. It was a great mistake, i n o u r efforts to understand the past of nations, to t r y to m i n i m i s e the part r e l i g i o n p l a y e d . T h e r e was n o need either to rejoice i n it or to deplore i t , o n l y to note its e x t r a o r d i n a r y i m p o r t a n c e a n d to take i t i n t o account. . . . (A. M e m m i , i b i d . , p . 190) " D u r i n g the C h r i s t m a s week, scientific a n d p o l i t i c a l speeches o n the radio a n d television a l l begin w i t h the i n v o c a t i o n : i n these days w h e n the hearts of a l l m e n are as a l i t t l e c h i l d ' s . . . .' A l l m e n ? N o t m i n e c e r t a i n l y ; I do not belong i n that c o m m u n i o n . O n e o f G e n e r a l de G a u l l e ' s first gestures o n a s s u m i n g p o w e r was a n address to the Pope i n w h i c h h e asked h i m to bless France a n d the F r e n c h . Is the Jew a part of that France? If so, h o w w o u l d he like to have his c o u n t r y blessed b y the Pope, and himself included in it? I n reality, the head of state acts as if the Jew did n o t exist. A n d it is true that he scarcely counts, that he dare n o t even c o u n t h i m s e l f : otherwise w h y w o u l d he permit the chief of state, his representative, to appeal to the C h u r c h i n his n a m e ? T h e Papal n u n c i o is the d o y e n of the d i p l o m a t i c c o r p s : b y w h a t r i g h t if not b y an admitted pre-eminence of the C a t h o l i c r e l i g i o n , w h i c h is not his? . . . " I realise, even as I a m s a y i n g this, h o w u n c o n v i n c i n g , h o w

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ridiculous m y rebellion m a y seem and h o w exorbitant m y demand. W o u l d I pretend to impose m y l a w o n the m a j o r i t y ? Is i t not n o r m a l f o r a n a t i o n to live according to the desires, customs a n d m y t h s of the greatest n u m b e r of its c i t i z e n s ? Perfectly n o r m a l , I a d m i t i m m e d i a t e l y . I scarcely see h o w i t c o u l d live otherwise. . . . ( A . M e m m i , i b i d . , p p . 191-2) " W h a t is not n o r m a l i n a l l this is m y life, different f o r that reason, i n the bosom of the n a t i o n . T h e Jew is the one w h o does not belong to the r e l i g i o n of the others. I merely w i s h to d r a w attention to the difference a n d those consequences I have experienced, a n d w h i c h are not part of that n o r m a l i t y . It is clear that I must live a religion that is n o t m i n e , a religion that regulates and sets the r h y t h m for a l l collective life. I must take a h o l i d a y at Easter a n d n o t at Passover. D o n o t tell me that m a n y n o n Jewish citizens also c o n d e m n this c o n t a m i n a t i o n . Theirs is merely a theoretical c o n d e m n a t i o n : their d a i l y life is ordered b y the c o m m o n r e l i g i o n , w h i c h is at least their o w n r e l i g i o n a n d does n o t tear t h e m to pieces. T h e trouble w i t h y o u ' , said o n e of m y n o n Jewish friends, half seriously, 'is that y o u h a v e never been a Christian . . . . (A. M e m m i , i b i d . , p . 193) " I have w r i t t e n elsewhere that as adolescents a n d later as y o u n g men w e refused to take seriously the persistence of nations. W e lived in enthusiastic expectation of a n e w age, such as the w o r l d had never k n o w n before, signs of which we thought we could already d e t e c t - - t h e death (which had certainly begun) of religions, families a n d nations. W e had n o t h i n g b u t anger, scorn and irony for the die-hards of history who clung to those residues. T o d a y I see more clearly w h y w e expanded so m u c h energy o n c u l t i v a t i n g those hopes. C e r t a i n l y the i m p a t i e n t a n d generous nature of adolescents w h i c h drives t h e m to free themselves, a n d the w h o l e w o r l d , of a l l shackles, is p a r t i c u l a r l y suited to revolut i o n a r y ideologies. B u t , i n a d d i t i o n , w e were Jews. I a m convinced that this h a d m u c h to do w i t h the v i g o u r of o u r choice. B e y o n d our desire to be accepted b y the families, religions and nations of non-Jews w h o rejected and isolated us because w e were Jews, we longed to be one w i t h a l l men a n d so, at last, become men like others. " U n f o r t u n a t e l y , w h e t h e r w e were d e l u d i n g ourselves, w h e t h e r we m a y have relapsed since then i n t o a period of regression, or w h e t h e r it is s i m p l y that I have g r o w n older, I have to admit t h a t t h o s e r e s i d u e s were as stubborn as w e e d s and persisted in

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remaining fundamental structures i n the lives of nations, essential aspects of their collective being. T h e post-war period saw a n i n disputable religious r e v i v a l w h i c h swept the o r t h o d o x parties to p o w e r t h r o u g h o u t Europe. Because they understood that s i t u a t i o n , the C o m m u n i s t s , w h o keep their ringers o n the pulse of nations, extolled the ' C a t h o l i c c o m m u n i c a n t s ' , offered their 'outstretched hands' to C h r i s t i a n s and called themselves patriots a n d n a t i o n a l ists. T h e Socialists d i d n o t even need to resort to t r i c k e r y . . . " T o a l l appearances w e were doomed to religions and nations a n d f o r a l o n g time. O n c e again I a m n o t passing j u d g m e n t , I a m s i m p l y stating facts. " W h a t was g o i n g to become of u s , of o u r adolescent hopes? W h a t w e felt confusedly, w h a t w e were t r y i n g to suppress b y rejecting the society of those days, I neither can, n o r do I w i s h to make a secret of a n y longer. T h e religious state of nations being w h a t i t is, a n d nations being w h a t they are, the Jew finds himself, i n a certain measure, outside of t h e n a t i o n a l c o m m u n ity

.

.

.

.

( A . M e m m i , i b i d . , p p . 195-6)

" T h e h i s t o r y of the c o u n t r y i n w h i c h I live is, to me, a borrowed h i s t o r y . H o w c o u l d I feel that Joan of A r c is a s y m b o l f o r m e ? W o u l d I hear w i t h h e r the patriotic a n d C h r i s t i a n voices? Y e s , a l w a y s r e l i g i o n ! B u t s h o w m e a w a y to separate n a t i o n a l tradit i o n f r o m religious t r a d i t i o n . . . . It is impossible for me to identify myself seriously with the past of any nation." ( A . M e m m i , i b i d . , p p . 197-8) Since the Jews are n o t of o u r race, being " n e i t h e r G a u l s , n o r C e l t s , n o r Slavs, n o r R o m a n s " . ( M e m m i ) . Since o u r n a t i o n a l traditions are completely foreign to t h e m . Since o u r c h i v a l r y a n d the past h i s t o r y of its code of h o n o u r a n d self-sacrifice is looked u p o n b y them as a hateful epoch. Since o u r religion is " a blasphemy, a s p i r i t u a l scandal and a subversion". (Memmi). Since o u r G o d is i n the eyes of the Jews " i n a w a y , the D e v i l , that is to say, the s y m b o l and essence of a l l evil o n earth, w h i c h makes social life barely l i v e a b l e " . ( M e m m i ) . Since the Evangelists are, according to Jules Isaac, liars and perverters of the t r u t h . Since o u r great saints and Fathers of the C h u r c h are, ag3in accordi n g to Jules Isaac, scurrilous pamphleteers, venomous theologians f u l l of hatred, torturers, the veritable forerunners of H i t l e r a n d Streicher, answerable, f r o m a distance, for A u s c h w i t z .

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Since our gothic cathedrals are, according to H . H e i n e , " t h e most terrible fortresses of o u r enemies". Since t h e y take offence at o u r villages a n d metro stations n a m e d after saints. Since the bells of o u r churches i n j u r e Jewish ears. Since i n their eyes it is inadmissible that 1.

2. 5.

T h e President of the R e p u b l i c s h o u l d attend a C a t h o l i c religligious ceremony i n his official capacity (or Protestant cerem o n y i n a Protestant c o u n t r y ) T h a t the Pope s h o u l d bless o u r c o u n t r y . T h a t the Papal n u n c i o s h o u l d be d o y e n of the d i p l o m a t i c corps b y v i r t u e of the very fact that he is the n u n c i o .

Since they find it intolerable that C h r i s t i a n and not Jewish feasts regulate h o l i d a y s i n the calendar. Since t h e y desire w i t h a l l their m i g h t to see the death agonies of religions, n a t i o n s and f a m i l i e s - - o f others at least, for the Jewish r e l i g i o n , Jewish families and the Jewish n a t i o n preserve their o w n u n t o u c h a b l e character. A n d since i n France they constitute a m i n o r i t y of scarcely h a l f a m i l l i o n people i n a c o u n t r y of fifty m i l l i o n i n h a b i t a n t s , and l i k e w i s e in every other c o u n t r y i n the w o r l d except Israel. T h e n one is n a t u r a l l y led to ask w h e t h e r i t is l a w f u l , useful, wise or o p p o r t u n e that Jews i n o u r c o u n t r y are or h a v e b e e n : M i n i s t e r s and Presidents of the C o u n c i l , Ambassadors, M e m b e r s of the Académie Française, Lord C h a n c e l l o r s of the L e g i o n d ' H o n n e u r , Generals, Rectors of U n i v e r s i t i e s and Inspectors of P u b l i c I n s t r u c t i o n , Keepers of the Bibliothèque N a t i o n a l e , C h i e f s of Police a n d of the I n f o r m a t i o n Service, E x a m i n i n g magistrates, D i r e c t o r s of n a t i o n a l banks, D i r e c t o r s of great n a t i o n a l i n d u s t r i e s : the a u t o m o b i l e i n d u s t r y , the a v i a t i o n i n d u s t r y , etc., D i r e c t o r s of n a t i o n a l theatres, A u t h o r s of academic manuals on the H i s t o r y of France, and l i k e w i s e i n regard to the other nations of the w o r l d . A f t e r reading the w o r k s of H e i n r i c h H e i n e , B e r n a r d Lazare, J. Darmesteter, Kadmi-Cohen, Ludwig Lewisohn, Emil Ludwig, W a l t e r R a t h e n a u , A l f r e d N o s s i g , L e o n B l u m , Joshua Jehouda,

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E d m o n d Fleg, Elie B e n a m o z e g h , A n d r e Spire, Elie Faure, Jules Isaac, R a b i , M a x I. D i m o n t , and A . M e m m i , one is i n e v i t a b l y led to the c o n c l u s i o n that it is perfectly legitimate a n d p r a i s e w o r t h y for Jews to defend and m a i n t a i n their traditions a n d live i n the different W e s t e r n countries w i t h o u t being harassed or persecuted. B u t it is q u i t e inadmissible that they s h o u l d be a l l o w e d to profit f r o m this tolerant attitude i n order to u n d e r m i n e , disintegrate and finally destroy o u r o w n religious, n a t i o n a l a n d c u l t u r a l traditions. T h e y style the reactions against t h e m ' ' a n t i - S e m i t i s m " , but they are i n reality measures of defence to protect the c o m m u n i t y f r o m a foreign influence, a l l the more dangerous since it is at w o r k i n the heart of o u r i n s t i t u t i o n s , protected by f r a u d u l e n t abuse of the term c i t i z e n s h i p , c a l l i n g itself French i n France, E n g l i s h i n E n g l a n d , Germ a n i n G e r m a n y , a n d so o n . . . . Indeed, one can go so far as to ask w h e t h e r it is legitimate, wise a n d consistent w i t h the respect w h i c h the C h u r c h has a l w a y s professed towards the H o l y Scriptures, that a n assembly of bishops, c o m i n g to R o m e f r o m a l l over the w o r l d to meet i n C o u n c i l , s h o u l d seek advice f r o m a Jewish w r i t e r , Jules Isaac, w i t h a v i e w to " r e c t i f y i n g a n d p u r i f y i n g " t r a d i t i o n a l C h r i s t i a n teaching w i t h regard to Judaism. Jules Isaac, about w h o m one of h i s co-religionists, R a b i , w r o t e : " H i s Jésus et Israel, published in 1948, is the most specific weapon of w a r against a p a r t i c u l a r l y harmful Christian doctrine." ( R a b i : Anatomie du Judaisme français, p . 183) B u t , if one is to judge by the C o u n c i l vote of N o v e m b e r 1964, the desiderata of Jules Isaac, the B ' n a i B ' r i t h a n d the W o r l d Jewish Congress weighed heavier i n the m i n d s of the 1,300 bishops and C o u n c i l fathers t h a n the Evangelists, t h a n St. A u g u s t i n e , St. John C h r y s o s t o m , St. G r e g o r y the G r e a t - - a n d practically a l l the doctors of the C h u r c h and a l l the P o p e s - - w h o elaborated the doctrine w h i c h is today denounced by Jules Isaac and others as p a r t i c u l a r l y h a r m f u l .

PART THE

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A t the (Orthodox) Rabbinical C o u n c i l of America, attended by 900 rabbis representing one and a half million Jews i n the U . S . A . and Canada, Rabbi D r . Joseph B. Soloveitchik, professor of T a l m u d at Yeshiva University, told the assembled rabbis: " W e are opposed to any public debate, dialogue or symposium concerning the doctrinal, dogmatic or ritual aspects of our faith. "There cannot be any mutual understanding concerning these topics, for Jew and Christian w i l l employ different categories and w i l l move w i t h i n incommensurate frames of reference and evaluation. " W e believe i n and are committed to our Maker i n a specific manner and we w i l l not question, defend, offer apology, analyse or rationalise our faith i n dialogues centred about these 'private' topics w h i c h express our personal relationship to the God of Israel." (Reported i n the Jewish Chronicle, 28th January, 1966, p. 40)

13 THE V A T I C A N V O T E T H E f o u r t h a n d last session of the C o u n c i l opened o n 14th September 1965, a n d the schema o n the Jewish q u e s t i o n - - " T h e schema on n o n - C h r i s t i a n r e l i g i o n s " - - w a s again s u b m i t t e d to the C o u n c i l Fathers o n 14th a n d 15th O c t o b e r . A f t e r the Pope h a d refused to p r o m u l g a t e the vote taken i n c i l i a r c o m m i s s i o n i n charge of the preparation of the schema. T h e n e w text s u b m i t t e d for the a p p r o v a l of the C o u n c i l was d i s t i n c t l y less f a v o u r a b l e to Jewish demands a n d more acceptable to conservative consciences; however, i t s t i l l contained a f e w ambiguities w h i c h c o u l d be interpreted as p r o m i s i n g a p r u d e n t r e v i s i o n , but a r e v i s i o n nevertheless, of the t r a d i t i o n a l C a t h o l i c a t t i t u d e towards Judaism, w h i c h has remained unaltered for fifteen centuries. Later w e w i l l s t u d y the n e w text, w h i c h regulates the position of the C h u r c h today w i t h regard to c o n t e m p o r a r y Judaism, but let us begin w i t h a rapid sketch of this historic vote. E a r l y i n October 1965 the great battle o n the Jewish question c o m m e n c e d , a n d f r o m the start i t took a n e x t r e m e l y v i o l e n t t u r n . I n N o v e m b e r 1964 the conservative m i n o r i t y h a d been taken entirely b y surprise, but m e a n w h i l e it h a d h a d time to take stock of the s i t u a t i o n , a n d , realising the extreme g r a v i t y of this vote for the C h u r c h , i t energetically combated the J e w i s h - C a t h o l i c c o a l i t i o n , w h i c h was able to dispose of a Press almost entirely at its service. A t the fore i n f a v o u r of the schema was C a r d i n a l Bea, the theol o g i a n F r . C o n g a r , a n d papers such as Le M o n d e ( H . Fesquet) and Le Figaro ( A b b é L a u r e n t i n ) . T w o arch-bishops a n d a Bishop led the conservative o p p o s i t i o n : M g r . de Proenca S i g a u d , archbishop of Fathers, a n d M g r . C a r l i , B i s h o p of Segni i n I t a l y . T h e battle was f o u g h t w i t h a relentless tenacity w h i c h r a p i d l y spread i n t o the heart of the C o u n c i l a n d was echoed i n the c o l u m n s of the F r e n c h d a i l y Press. T h e f o l l o w i n g extracts demonstrate the bitterness of the struggle and the capital importance of the stakes.

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O n 14th October, 1965, France-Soir (whose director is P. Lazareff) launched the campaign w i t h the f o l l o w i n g paragraph, u n d e r the h e a d i n g : " A n t i - S e m i t i c tracts distributed at the C o u n c i l " . " A tract signed 'Leon de P o n c i n s ' of anti-Semitic i n s p i r a t i o n and d r a w n u p i n F r e n c h has been sent to quite a n u m b e r of the C o u n c i l Fathers. O n T h u r s d a y and F r i d a y the C o u n c i l is due to take a final vote on the text of relations w i t h n o n - C h r i s t i a n s a n d i n p a r t i c u l a r w i t h the Jews." O n 15th October, A b b é L a u r e n t i n w r o t e several c o l u m n s o n the vote i n Le Figaro u n d e r the h e a d i n g : " T h e Jews and D e i c i d e : A n inextricable v o t e . " I n it he s a i d : R o m e , 14th October. " T h e vote o n the question of the Jews a n d deicide has dominated the C o u n c i l for the past eight days. T h e first p o l l took place this m o r n i n g and the result w i l l not be k n o w n until tomorrow. " B u t it is a b u r n i n g , c o m p l e x question. There has been a spate of propaganda. T h r e e v i g o r o u s l y anti-Semitic documents have been l i b e r a l l y distributed to the Fathers, i n the f o l l o w i n g o r d e r : "1. T h e first is a p a m p h l e t b y Leon de Poncins, p r i n t e d i n I t a l i a n - - L e Problème des Juifs au Concile. T h i s is his t h e s i s - - ' T h e text o n the Jews voted o n last year is the w o r k of progressive or i g n o r a n t bishops w h o have ratified the themes of j u d a i c hatred of the C h r i s t i a n s . T h e Sovereign P o n t i f f refused to r a t i f y i t f o r this reason. T h i s accounts for the p r o f o u n d modifications b r o u g h t i n t o the n e w text, the object of today's ballot.' "2. T h e second p a m p h l e t , also p r i n t e d i n I t a l i a n , is the w o r k of Edoardo d i Z a g a . H i s thesis is that 'the declaration i n f a v o u r of the H e b r e w s favours pro-Semite racism, and attacks the legitimate r i g h t of C h r i s t i a n s and a l l peoples to defend themselves against the danger of Jewish h e g e m o n y . ' "3. F i n a l l y , they received t w o days ago directions for v o t i n g f r o m Coetus internationalis patrum, the organ of the c o n c i l i a r m i n o r i t y w h o are d e m a n d i n g the non placet o n the w h o l e of the schema and o n the b u r n i n g question c o n c e r n i n g the Jews. M g r . C a r l i , B i s h o p of Segni, one of its three signatories a n d directors, h a d p u b l i s h e d , i n F e b r u a r y 1965 i n Palestra del C l e r o , the great review of the I t a l i a n clergy, a l o n g article w h i c h m a i n t a i n e d the f o l l o w i n g thesis: ' T h e Jewish people at the time of Jesus, as understood i n the religious sense, that is to say, as a g r o u p professing the r e l i g i o n of Moses, was j o i n t l y responsible for the c r i m e of deicide. A l t h o u g h o n l y the leaders, f o l l o w e d b y a s m a l l n u m b e r

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of t h e people, m a t e r i a l l y c o n s u m m a t e d the offence, Judaism of subsequent times shares objectively i n the responsibility of the deicide'." A b b é L a u r e n t i n then devoted several c o l u m n s to the modifications introduced i n t o t h e schema between 1964 a n d 1965. A c c o r d i n g to h i m , t h e Fathers of a progressive tendency s h a r p l y regretted t h e reductions i n t h e text of the previous year, a n d h e c o n c l u d e d : " A s is evident, the s i t u a t i o n is f u l l of a m b i g u i t i e s . O n t h e one h a n d , the c a r d i n a l has acceded to the p r i n c i p a l requests, either f r o m A r a b circles or f r o m the g r o u p whose spokesman, M g r . C a r l i , has expressed views hostile to the Jews. O n t h e other h a n d , h e firmly asserts that the i n t e n t i o n a n d sense of the text remains u n c h a n g e d . It w o u l d be difficult to deny that there has been a split between the d u a l purpose of the c a r d i n a l a n d of h i s secretariat. N o r c o u l d one d e n y that i n t h e s i t u a t i o n i n w h i c h they f o u n d themselves, i t was almost impossible to resolve this d i s t o r t i o n . T h e p r o b l e m conf r o n t i n g t h e Fathers was i n a certain sense i n e x t r i c a b l e . " O n 17th O c t o b e r the news of the C o u n c i l vote occupied the f r o n t page of Le M o n d e , a n d the w h o l e of a n i n t e r i o r page, a n d the f o l l o w i n g is a n e x t r a c t : FINALLY ADOPTED BY T H E COUNCIL The

D e c l a r a t i o n o n the Jews evokes satisfaction, w i t h o u t reserves.

though not

" T h e declaration o n the Jews i n c l u d e d i n the schema o n n o n C h r i s t i a n religions was finally adopted o n W e d n e s d a y b y t h e C o u n c i l . A s Le M o n d e a n n o u n c e d i n its latest issue yesterday, the ballot o n t h e text, i n w h i c h 2,023 Fathers took part, produced the f o l l o w i n g r e s u l t s : 1,763 placet, 250 n o n placet, a n d 10 abstentions. "Israeli circles a n d the A m e r i c a n Jewish C o m m i t t e e - - a s w e l l as C h r i s t i a n circles attached to the cause of reconciliation w i t h the Jews--express satisfaction, tempered w i t h regret that the text w a s finally sweetened, i n several respects. O n t h e other h a n d , the G r a n d R a b b i K a p l a n deplored t h e fact that t h e term 'deicide' as applied to the Jews was not e x p l i c i t l y c o n d e m n e d . " H o w e v e r , the m a j o r i t y of the reactions are that, n o w that the text has been a d o p t e d - - a n d i t s t i l l has to be p r o m u l g a t e d b y the Pope, i t w i l l be judged b y its f r u i t , that is to say, b y the w a y in w h i c h it is translated into religious teaching and b y t h e attitude of C a t h o l i c circles w i t h regard to the Jews. " N o reaction h a d yet been received b y late S a t u r d a y m o r n i n g

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f r o m the A r a b countries, w i t h t h e exception of a c r i t i c i s m f r o m the o r t h o d o x P a t r i a r c h of A n t i o c h . " F r o m o u r special correspondent HENRI

FESQUET

R o m e , 16th October. " T h e vote o n t h e declaration o n the Jews brings to a n end t h e incredible n u m b e r of advances, visits, letters, tracts, p a m p h l e t s a n d pressures w i t h w h i c h the secretariat f o r u n i t y has been assailed f o r more t h a n three years. W h e n t h e f u l l details of the various attempts to frustrate or m i n i m i s e the significance of the conciliar declaration become k n o w n , people w i l l be amazed at so m u c h passion, aberration, hatred a n d , i n a w o r d , ignorance and s t u p i d i t y . " O n t h e other h a n d , several w i l l regret w i t h good cause that the last version of the text presented b y t h e secretariat f o r u n i t y had lost a l i t t l e of its bite. It is especially sad that the real reasons for w h i c h these modifications w e r e made have been m o r e o r less concealed behind pious motives. R o m a n d i p l o m a c y has once again t r i u m p h e d over complete frankness. M a n y Fathers have said as much. " B u t w e must remember that t h e declaration, s u c h as i t was w h e n voted u p o n , d i d rescue the essentials. T h e observers at the intercession w h o spread the most a l a r m i n g r u m o u r s were h e a v i l y deceived. V a t i c a n II has achieved t h e w i s h of John X X I I I grosso modo b y severely c e n s u r i n g a n t i - S e m i t i s m . T h e C h u r c h has i m p l i c i t l y recognised h e r past f a u l t s i n the matter, a n d they are h e a v y , lasting and n u m e r o u s . T h e n e w e c u m e n i c a l m e n t a l i t y h a s overcome the prejudices of former times. I n this c o n n e c t i o n , the vote o n F r i d a y inaugurates a fresh page i n the h i s t o r y of relations between R o m e and the Jews. " U p to the last d a y the C a t h o l i c anti-Semites w o r k e d together i n a n attempt to m u z z l e t h e c o u n c i l . W e have already d r a w n a t t e n t i o n to the p a m p h l e t i n I t a l i a n b y M r . d i Z a g a . A n o t h e r , f r o m t h e pen of a F r e n c h m a n , Leon de P o n c i n s , accuses the bishops w h o approved of t h e text last year of being ' i g n o r a n t (of the nature of their actions)'. " A declaration w o r t h y of an

anti-Pope.

" B u t m e n t i o n m u s t above a l l be made of the f o u r page tract w h i c h the bishops received. It is preceded b y a p a r a g r a p h as long as i t is c u r i o u s : ' N o c o u n c i l , n o r a n y Pope, can condemn Jesus, the R o m a n , C a t h o l i c and A p o s t o l i c C h u r c h , h e r pontiffs (the tract lists fifteen 'anti-Semitic' Popes, f r o m N i c h o l a s I i n t h e n i n t h c e n t u r y to Leo X I I I ) , and h e r i l l u s t r i o u s councils. B u t the declara-

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tion o n the Jews i m p l i c i t l y contains such a c o n d e m n a t i o n , and for this v e r y good reason it s h o u l d be rejected'." O n 22nd October, a l o n g article filled almost the w h o l e of the f r o n t page of the d a i l y e v e n i n g paper, Paris-Presse. It was m u c h more objective t h a n those i n Le Figaro a n d above a l l of Le M o n d e , a n d despite its l e n g t h w e have quoted considerable extracts. T h e a u t h o r of the article was w e l l i n f o r m e d , since i n fact the H o l y Father d i d p r o m u l g a t e the schema o n n o n - C h r i s t i a n religions ( w i t h out change) o n October 28th, a l t h o u g h the date h a d been p r e v i o u s l y fixed for the end of N o v e m b e r . W e quote Paris-Presse: THE AFFAIR OF T H E ANTI-JEWISH TRACTS COUNCIL

A TT H E

compels the Pope to p r o m u l g a t e the schema o n n o n - C h r i s t i a n religions sooner t h a n foreseen. A v i o l e n t corridor c a m p a i g n aimed at C a r d i n a l Bea. ( F r o m our special correspondent, Charles

Reymondon)

V a t i c a n C i t y , 21st October " T h e Pope has decided to p r o m u l g a t e o n 28th October the schema o n n o n - C h r i s t i a n religions, that is to say, the schema w h i c h deals essentially w i t h relations between the Jews a n d the Church. " H e intends thus to p u t a n end to a n anti-Semitic c a m p a i g n w h i c h h a d acquired e x t r a o r d i n a r y v o l u m e i n the heart of the C o u n c i l , a n d w h i c h was accompanied b y grave i n s i n u a t i o n s against C a r d i n a l Bea. " I t is a n event of considerable significance a n d has shaken this week at the C o u n c i l , w h i c h i n p r i n c i p l e is c o m m i t t e d to silence a n d to the w o r k of the commissions alone. " L a s t F r i d a y , Pope P a u l h a d a n n o u n c e d that o n l y f o u r texts w o u l d be p r o m u l g a t e d before A l l Saints d a y . B u t o n the same day the vote o n the most controversial schema of a l l , the one i n question, took place. It revealed a strong e n o u g h m i n o r i t y , absolutely opposed to the s c h e m a : 250 fathers, 245 of w h o m t o t a l l y refused the passage o n the Jews, w i t h o u t there being a n y question of m o d i f y i n g o r replacing i t . [ T h u s the o p p o s i t i o n was m u c h stronger i n 1965 t h a n i n 1964 since, despite the indisputable i m p r o v e m e n t i n the text, the n u m b e r o p p o s i n g it rose f r o m 99 to 2 5 0 - - A u t h o r ' s note.] " A s i n previous sessions n o document h a d been promulgated w i t h more t h a n 10 per cent opposing, nobody believed on Friday,

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or even o n S a t u r d a y , that the 'declaration o n n o n - C h r i s t i a n religions' w o u l d be p r o m u l g a t e d before N o v e m b e r 18th at the earliest. " Y e t o n S u n d a y , f r o m h i s w i n d o w o v e r l o o k i n g St. Peter's Square, the Pope precipitated t h i n g s . "Why? Unacceptable terms " I t is probable that a n e w element m o v e d the sovereign pontiff. O n e s h o u l d n o t t r y to find the e x p l a n a t i o n f r o m the list of h i s visitors between times. W h e t h e r P a u l V I w a s i n f l u e n c e d o r n o t , it is h i g h l y l i k e l y that h e h a d become a n x i o u s at possible backw a s h , a n d that, b y a s w i f t stroke of a u t h o r i t y , s u c h as is h i s c u s t o m , h e meant to p u t a n e n d to campaigns of o p i n i o n that were dangerous w h i l e h e equivocated. " T h e critics of the a c t u a l project of the declaration o n the Jews are strong. O n the one h a n d there is the objection raised b y the A r a b w o r l d : that Jewish p o l i t i c a l i n t e n t i o n s ate b e h i n d this m o v e ( w h i c h is w h y chapters were finally added to the text, to balance it, o n I s l a m , t h e n o n B u d d h i s m , a n d t h e n , yet a g a i n , o n a l l other religions). T h e Eastern patriarchs h a d spoken u n a n i m o u s l y last y e a r : ' W e d o n ' t even w a n t to t a l k about this declaration; its terms are quite unacceptable to u s . ' T h r o u g h d i p l o m a t i c channels, the A r a b states h a d threatened the Pope most c l e a r l y w i t h reprisals against t h e Eastern churches, their missions a n d their schools. President Soekarno, representing the M o s l e m governments, h a d visited t h e Pope a n d told h i m the same t h i n g . F i n a l l y , the Pope h a d received letters f r o m Eastern C a t h o l i c hierarchies w h i c h i n f o r m e d h i m of the scandalised reaction of their flocks. T h e y foreshadowed the risk of a schism o n the part of these C h u r c h e s to w h o m fidelity to R o m e has already p r o v e d so costly i n h i s t o r y . Minority " B y contrast w i t h the o p p o s i t i o n f r o m the East, w h i c h is exp l a i n e d b y motives of expediency o r p o l i t i c a l justice, the accusations a r i s i n g f r o m the rest of C h r i s t i a n i t y are m u c h m o r e serious, even t h o u g h they are o n l y representative of a small m i n o r i t y . " T h e y are based, indeed, i n a m u c h m o r e d i s t u r b i n g m a n n e r , o n the d o c t r i n a l l e v e l . T h e y c l a i m to demonstrate, b y reference to authorities a n d documents, that there is a n i g n o m i n i o u s contrad i c t i o n between w h a t the C o u n c i l proposes to say about the Jews, and h o l y scripture, the fathers of the C h u r c h , preceding C o u n c i l s and some of the most e m i n e n t popes. " B u t they go m u c h f u r t h e r . Less a n d less i n d i r e c t l y , they are i n s i n u a t i n g against C a r d i n a l Bea, w h o is p r i n c i p a l l y responsible for the text, the suspicion of s i m o n y . S i m o n y is one of the gravest

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crimes w h i c h have poisoned the h i s t o r y of the C h u r c h , and one w h i c h the Pope recently told the correspondent of Corriere della Sera h a d completely disappeared today. T h e w o r d comes f r o m the A c t s of the A p o s t l e s , w h e r e i t is w r i t t e n h o w S i m o n the M a g i c i a n offered m o n e y to St. Peter i n order to receive s p i r i t u a l powers f r o m h i m . T o be g u i l t y of s i m o n y is to traffic i n h o l y t h i n g s : the sacraments, n o m i n a t i o n s to ecclesiastical positions, or the t r a n s f o r m a t i o n of doctrine itself, a l l for a s u m of m o n e y . " N o w , C a r d i n a l Bea is accused of h a v i n g accepted Jewish capital for the f u n c t i o n s of his secretariat for u n i t y . ( T h e journeys necessitated b y relations w i t h the O r t h o d o x a n d the Protestants are o b v i o u s l y costly.) H e is accused of h a v i n g i m p r u d e n t l y promised, per contra, a declaration w h i c h w o u l d , as far as it concerns the C h u r c h , be the epilogue to the N u r e m b e r g t r i a l : that she should d e m a n d p a r d o n f r o m the Jews for a l l the persecutions w h i c h C h r i s t i a n doctrine has caused them t h r o u g h o u t the centuries (deicide Jews, the people accursed b y G o d , etc.). " T h a t d e n u n c i a t i o n is w i t h o u t proof. It is probable that if the C a r d i n a l p u b l i s h e d h i s accounts, a n d the sources, that there w o u l d be silence at once. B u t it is inconceivable that a m a n i n such an elevated position should lower h i m s e l f to s u c h a dispute. " B u t the f o l l o w i n g extract, w h i c h is taken f r o m a tract i n S p a n i s h circulated i n the corridors of the C o u n c i l , w i l l give one a n idea of the violence of the accusations w h i c h originated t w o years ago i n a L a t i n - A m e r i c a n c o u n t r y : " ' W e are ready to take the necessary steps to save the C h u r c h f r o m such a n i g n o m i n y . W e appeal to the C o u n c i l Fathers w h o h a v e not yielded to Jewish pressure, or w h o have not sold themselves i n s i m o n y to Jewish gold . . . to repel the perfidious declarat i o n . . . .' " T h e d o c u m e n t is signed b y t w e n t y - e i g h t organisations f r o m the U n i t e d States, S p a i n , France, P o r t u g a l , G e r m a n y , A u s t r i a and six L a t i n - A m e r i c a n countries, Jordan a n d I t a l y . H o w e v e r , several leaders of these organisations, n o t a b l y f o u r o u t of five of the F r e n c h , denied w i t h i n the first t w e n t y - f o u r h o u r s that they were signatories. [ I n their issue of 21st October, Le M o n d e , w h i c h h a d already d r a w n a t t e n t i o n to this document, a n n o u n c e d that it was spurious, at least as far as the signatures were c o n c e r n e d - - A u t h o r ' s note.] " T h e w h o l e affair constitutes a n incredible hornet's nest. It is impossible here to get to the bottom of the t h r i l l i n g , l u m i n o u s a n d terrible 'Jewish question', for h i s t o r y has coloured its blood red. T h i s part of the record can o n l y serve to give an idea of the

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importance w h i c h the present decision of the Pope c a r r i e s : throwi n g a l l h i s a u t h o r i t y into the scales, h e is free to m o d i f y the text himself before h i s final decision, i n order to r a l l y the o p p o s i t i o n , a p o s s i b i l i t y w h i c h m a y n o t be ruled o u t . " W e w i l l n o w compare the 1964 a n d 1965 texts a n d e x a m i n e the essential points of the schema, w h i c h are: the question of deicide, the collective responsibility of the Jewish people f o r the death of C h r i s t , a n d anti-Semitism a n d persecution. T h e 1964 text "deplored a n d condemned hatred a n d maltreatment (vexationem) of J e w s " , b u t the 1965 a n d final text " c o n d e m n s a l l persecutions of a n y m e n " a n d "deplores manifestations of antiSemitism". These are the actual words of the latter t e x t : " T h e C h u r c h condemns a l l persecutions of a n y m e n ; she remembers h e r c o m m o n heritage w i t h the Jews a n d , a c t i n g not f r o m a n y p o l i t i c a l motives, b u t rather f r o m a s p i r i t u a l a n d evangelical love, deplores a l l hatred, persecutions a n d other manifestations of anti-Semitism, whatever the period a n d whoever was responsible." (De Ecclesiae: D e c l a r a t i o n o n the R e l a t i o n of the C h u r c h to N o n - C h r i s t i a n R e l i g i o n s , T r . b y T . A t t h i l l , C . T . S . ,

1966, p . 7) T h e 1964 text was v e r y d a n g e r o u s - - u n a c c e p t a b l e , according to the c o n s e r v a t i v e s - - w h e n e x a m i n e d i n the l i g h t of Jewish demands, whose spokesman was Jules Isaac. It p u t the C h u r c h i n the p o s i t i o n of the accused, g u i l t y of the permanent, unjustifiable a n d u n a t o n a b l e c r i m e of a n t i - S e m i t i s m f o r t w o t h o u s a n d years. It questioned the good f a i t h a n d t r u t h f u l n e s s of the Evangelists, of St. John a n d St. M a t t h e w i n p a r t i c u l a r ; i t discredited the teaching of the Fathers of the C h u r c h a n d of the great doctrinarians of the papacy b y d e p i c t i n g t h e m i n distasteful colours; i n short, i t threatened to demolish the v e r y bastions of C a t h o l i c doctrine. W e readily grant that the 1,651 C o u n c i l Fathers w h o voted o n this text were q u i t e u n a w a r e of a l l that the vote i m p l i e d , f o r a p r e l i m i n a r y s u r v e y h a d convinced me that the vast m a j o r i t y of the C o u n c i l Fathers h a d read n o n e of the books of Jules Isaac, Joshua Jehouda a n d others whose demands, supported b y the great w o r l d Jewish o r g a n i s a t i o n s - - t h e B ' n a i B ' r i t h , the W o r l d Jewish Congress, the A m e r i c a n Jewish C o m m i t t e e , the A l l i a n c e Israelite U n i v e r s e l l e --formed the basis of the schema s u b m i t t e d to t h e m . T h e w h o l e affair h a d been hatched i n semi secrecy a n d w i t h supreme s k i l l b y C a r d i n a l Bea, Jules Isaac a n d a s m a l l g r o u p of progressives a n d Jewish

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leaders, whose antagonism to t r a d i t i o n a l C h r i s t i a n i t y was veiled u n d e r appearances of C h r i s t i a n c h a r i t y , e c u m e n i c a l u n i t y , a n d comm o n biblical r e l a t i o n s h i p . W e have revealed the manoeuvre i n the first chapters of this book, a n d w i l l not repeat i t here, except to remark that it came v e r y near to succeeding. In fact, it h a d already succeeded; but the Pope opposed it, i n extremis, refused to p r o m u l gate the 1964 vote, and sent the text back to the commission to work on. 1

Let us r e t u r n to the 1965 text, w h i c h formulates the official doctrine of the C h u r c h . W h a t was the reaction of the A r a b countries? T h e y h a d reacted extremely v i o l e n t l y to the 1964 text. In the course of a n i n t e r v i e w w i t h Le Figaro, p u b l i s h e d i n their issue of O c t o b e r 25th, the patriarch M a x i m o s I V , w h o is himself of A r a b o r i g i n , revealed their reaction to the 1965 t e x t : " M a x i m o s I V being A r a b himself, I asked h i m : ' W h a t is the reaction of the A r a b countries to the C o u n c i l ' s declaration on the Jews?'" T h i s was his r e p l y : "In view text of the semi-neutral exploitation Israel, for it

of the notable amendments i n t r o d u c e d i n t o the n e w declaration, the reaction of the A r a b countries was this time. T h e n e w amendments w i l l prevent p o l i t i c a l i n f a v o u r of u n i v e r s a l Z i o n i s m and the State of is n o w a p u r e l y religious text.

" A n t i - S e m i t i s m is not A r a b i c for the A r a b s are Semites. T h e u n f a v o u r a b l e a n d often violent reaction of Z i o n i s t propaganda to the p u b l i c a t i o n of the n e w text proves that Z i o n i s t circles are seeking s o m e t h i n g other t h a n a n appeal to forget the past and to u n i v e r s a l c h a r i t y . T h e y w a n t e d a declaration of a p o l i t i c a l tendency. A n d that the C o u n c i l was b o u n d to refuse t h e m . A s for the rest, w e are the first to i n v i t e C h r i s t i a n c h a r i t y a m o n g a l l peoples w i t h o u t d i s t i n c t i o n of race or r e l i g i o n . B u t C h r i s t i a n justice e q u a l l y obliges us to c l a i m the rights of the oppressed, the robbed and the refugees u n j u s t l y d r i v e n f r o m their homes and reduced to l i v i n g on i n t e r n a t i o n a l c h a r i t y . If w e reprove persecutions against the Jews, we m u s t e q u a l l y reprove persecutions and injustices done b y the Jews." [Several h u n d r e d thousand A r a b s were b r u t a l l y d r i v e n out of According to Fr. Weigel, S.J., professor of ecclesiastical history at Woodstock College, M a r y l a n d , who is on the staff of the review America, the declaration condemning anti-Semitism w h i c h was accepted by Cardinal Bea i n 1964, was suggested by Zachariah Schuster, President of the American Jewish Committee. 1

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Palestine b y the Israeli G o v e r n m e n t , where they had been l i v i n g for centuries, a n d they have been l i v i n g i n misery ever since i n refugee c a m p s - - A u t h o r ' s note.] ' T h u s since the C o u n c i l text can no longer be used for p o l i t i c a l ends i n f a v o u r of Z i o n i s m , the o p p o s i t i o n of the M o s l e m peoples no longer has a n y basis." Passing f r o m the content matter of the various texts, w e n o w come to the question of deicide. A n early text, elaborated i n 1963, declared that it is an error and a n injustice (injuria) to describe the Jewish people as deicide. T h e 1965 text suppressed this clause, the question of deicide was w i t h d r a w n f r o m discussion and the C h u r c h remains at the status quo. In F e b r u a r y 1965, M g r . C a r l i ended a l o n g article on this subject, published i n the Italian review Palestra del Clero (15th February), w i t h the f o l l o w i n g passage: " W e m u s t n o w d r a w a genera! c o n c l u s i o n f r o m the preceding biblical excursus. It seems to me that it m a y be summed u p t h u s : for t e x t u a l as w e l l as for a u t h o r i t a r i a n reasons, the thesis accordi n g to w h i c h Judaism s h o u l d be considered as responsible for deicide, and reproved and accursed b y G o d , i n the m e a n i n g and w i t h i n the l i m i t s o u t l i n e d above, is still legitimately defendable or at least legitimately probable. " F o r this reason, a p r o h i b i t i o n by the C o u n c i l tending to put a n end to free discussion one w a y or the other seems to me i n o p p o r t u n e . Indeed, it w o u l d be more i n h a r m o n y w i t h the nature of the C o u n c i l and w i t h the practice adopted w i t h regard to other schemas to leave it to the s t u d y and discussion of theologians and exegetes. . . . " I n a n y event, c u s t o m a r y c h a r i t y a n d C h r i s t i a n prudence o u g h t to dictate the most suitable means a n d occasion for a n n o u n c i n g a t r u t h w h i c h , a l t h o u g h d i s p l e a s i n g - - a s one m a y w e l l understand --to the parties concerned, does not m e r i t for that reason alone to be consigned to absolute silence if, as m a n y consider, it is effect i v e l y to be f o u n d i n the deposit of d i v i n e R e v e l a t i o n . " T h u s M g r . C a r l i ' s c o n c l u s i o n was accepted b y the conciliar commission w h e n it w i t h d r e w the discussion on the m o t i o n of deicide. T h i s decision aroused the w r a t h of the G r a n d R a b b i , Joseph K a p l a n . I n t e r v i e w e d by " E u r o p e I " , he s a i d : 'I w a n t it to be recognised that i n 1965 the w o r d deicide has no m e a n i n g and that f u r t h e r m o r e it has an odious resonance. B u t c

precisely b y reason of a l l the h a r m w h i c h this false accusation has

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done to the Jews for seventeen centuries, the schema s h o u l d have clearly proclaimed that the accusation o u g h t n o longer to be b r o u g h t against the Jews because it has n o m e a n i n g a n d because it has an odious resonance. B u t the schema d i d n o t m e n t i o n i t . O n e can perceive the open d e t e r m i n a t i o n of those w h o modified the text last year n o t to w a s h the Jews of the accusation of deicide a n d that is e x t r e m e l y serious." (Reproduced b y Le Monde,

17th O c t o b e r

1965)

Likewise, the C h i e f R a b b i of Rome, E l i o Toaff, v i o l e n t l y protested on 4th A p r i l 1965, w h e n the Pope delivered a h o m i l y o n the Passion, i n the course of w h i c h h e s a i d : " I t is a n e x t r e m e l y solemn a n d sad page w h i c h recalls for us the meeting between Jesus a n d the Jewish people. T h i s people was predestined to receive the M e s s i a h a n d h a d been w a i t i n g f o r h i m for thousands of years and was completely absorbed i n this hope and certitude, b u t at the v e r y m o m e n t , that is to say w h e n C h r i s t came a n d spoke a n d showed himself, n o t o n l y d i d they n o t recognise h i m , b u t f o u g h t h i m , slandered h i m , abused h i m a n d finally put h i m to d e a t h . " (Osservatore Romano. 7th A p r i l 1965) D r . Toaff a n d D r . Sergio P i p e r n o , President of the U n i o n of Italian Jewish c o m m u n i t i e s , sent the f o l l o w i n g telegram to the V a t i c a n : " I t a l i a n Jews express their s o r r o w f u l amazement at charge H e b r e w people i n death of Jesus contained i n Sovereign Pontiff's h o m i l y , delivered s h o r t l y before Easter R o m a n p a r i s h O u r L a d y of G u a d a l u p e a n d reported official V a t i c a n Press, thus r e n e w i n g deicide accusation, secular source tragic injustices towards Jews, to w h i c h solemn affirmations V a t i c a n C o u n c i l seemed to terminate for ever." (Il Messagero de Roma, 8th A p r i l 1965) T h e 1964 text p r a c t i c a l l y absolved the Jews of a l l responsibility for the death o f C h r i s t . T h e 1965 text f o r m a l l y recognises the resp o n s i b i l i t y of the Jewish leaders a n d their followers f o r the death of C h r i s t b u t does n o t extend this responsibility to the w h o l e Jewish people l i v i n g i n C h r i s t ' s time, s t i l l less to the Jewish people of today. T h e f o l l o w i n g is the relevant passage f r o m the text c o n c e r n i n g the collective responsibility of I s r a e l : " E v e n if the Jewish authorities, together w i t h their followers, urged the death of C h r i s t (cf. John x i x . 6), w h a t was done to h i m in h i s passion cannot be blamed o n a l l Jews l i v i n g at that rime i n d i s c r i m i n a t e l y , or on the Jews of today. A l t h o u g h the

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C h u r c h is the n e w People of G o d , the Jews should not be presented as rejected b y G o d or accursed, as t h o u g h this f o l l o w e d f r o m Scripture. Therefore a l l must take care that i n i n s t r u c t i o n and i n p r e a c h i n g the W o r d of G o d , they do not teach a n y t h i n g w h i c h is not i n complete agreement w i t h the t r u t h of the gospel and the spirit of C h r i s t . " (De Ecclesiae, i b i d . , p p . 6-7) In the final version, therefore, i n 1965, the C o u n c i l did not f o l l o w Jules Isaac o n this p o i n t , for Jules Isaac denies the responsibility of the leaders of Judaism and t h r o w s it a l l u p o n the R o m a n s , but it yields o n another point by absolving the Jewish people of a n y resp o n s i b i l i t y for the decision of their leaders. T h e 1965 m o t i o n before the C o u n c i l absolutely conforms w i t h historical t r u t h such as it appears f r o m the accounts of the E v a n g e l i s t s - - i t is the leaders of Judaism and their followers w h o are responsible for the death of C h r i s t . S t r i c t l y speaking, one can say that the w h o l e of the Jewish people was not consulted and does not carry the direct responsibility for it, but the question of collective responsibility is v e r y c o m p l e x . I n fact, the decisions of leaders a l w a y s i n v o l v e the collective resp o n s i b i l i t y of peoples, even if the latter have taken no part i n the decision, and i n the last resort it is the peoples w h o undergo its consequences. H i s t o r y is f u l l of examples of this sort. T a k e the last w a r , for example. H i t l e r ' s leaders d i d n o t consult the G e r m a n people as far as the outbreak a n d conduct of the w a r is concerned, but it l e d finally to murderous bombardments, the destruction of w h o l e towns, the i n v a s i o n of their c o u n t r y , the v i o l a t i o n of m i l l i o n s of their w o m e n , massive deportations a n d m i l l i o n s of deaths. S i m i l a r l y , C h u r c h i l l d i d not consult the B r i t i s h people before i n v o l v i n g h i s country in war w i t h Germany. D o the legal principles accepted by the W e s t e r n peoples recognise collective responsibility i n l a w ? Yes, to a certain extent they do, if one is to judge b y the N u r e m b e r g t r i a l . A s far as Judaism is concerned, the C o u n c i l ' s decision raises t h o r n y p r o b l e m s : n u m e r o u s and e m i n e n t doctors of the C h u r c h , for example, h a v e u p h e l d the p r i n c i p l e of the collective responsibility of Israel. O n this p o i n t , i n the course of t w o resounding articles w h i c h he devoted to the Jewish problem i n the Italian review Palestra del C l e r o (15th F e b r u a r y and 1st M a y 1965), M g r . C a r l i quoted some s t r i k i n g authorities, and concluded one of the articles w i t h these words: " C a n one call the Jews deicide? "It has been said that one o u g h t not to speak of 'deicide' be-

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cause, according to e t y m o l o g y , G o d cannot be p u t to death. B u t it is easy to r e p l y that the murder of Jesus C h r i s t , the true son of G o d , merits the name of deicide i n strict (exact) theological terminology. " T h e real question is whether the w h o l e Jewish 'people' should be considered as g u i l t y of 'deicide'. T h e 1964 declaration says no in an indisputable fashion. " H o w e v e r , the n u m e r o u s scholars and exegetes w h o clearly find evidence i n the O l d T e s t a m e n t - - d e s p i t e Ezekiel x v i i - - o f the p r i n c i p l e of 'collective responsibility' for good as w e l l as for e v i l , seem to me to be r i g h t . T h e w h o l e h i s t o r y of Israel is w o v e n on a d o u b l y p o l a r i z e d c a n v a s : on the one h a n d , there is G o d w i t h his collective gifts and p u n i s h m e n t s , and o n the other, there is the 'chosen people' w h i c h accepts or refuses. T h e w h o l e people is considered responsible a n d subsequently p u n i s h e d for faults officially c o m m i t t e d by its leaders, even w h e n they are u n k n o w n to a great part of the people. " E x a m p l e s of such a n attitude m a y be f o u n d i n the N e w Testam e n t " - - M g r . C a r l i quotes a great n u m b e r of e x t r e m e l y s t r i k i n g passages, w h i c h u n f o r t u n a t e l y we have not the space to reproduce h e r e - - a n d then goes o n to a d d : " W i t h o u t the doctrine of collective responsibility all this w o u l d remain i n undecipherable m y s t e r y . " T o conclude, I consider that one can l e g i t i m a t e l y assert that the w h o l e Jewish people at the time of Jesus, as understood i n the religious sense, that is to say, as a g r o u p professing the religion of Moses, was j o i n t l y responsible for the crime of deicide, a l t h o u g h o n l y the leaders, f o l l o w e d by a small n u m b e r of the f a i t h f u l , m a t e r i a l l y consummated the c r i m e . "These leaders were not, of course, elected democratically by universal suffrage, but according to the legislation and attitude of m i n d then i n force, they were considered by G o d himself (cf. M a t t h e w x x i i i . 2) and by public o p i n i o n , as the legitimate religious authorities, the officials responsible for the acts w h i c h they took in the name of religion itself. But it is precisely by these leaders that Jesus C h r i s t was condemned to death: and he was condemned precisely because he claimed to be G o d (John x . 33; x i x . 7), and yet he had g i v e n sufficient proof to be believed (John x v .

24). " T h e sentence of condemnation was taken by the C o u n c i l (John x i . 49 et seq.), that is to say, by the highest a u t h o r i t y of the Jewish r e l i g i o n , appealing to the L a w of Moses ([ohn x i x . 7), and l a y i n g the motive for the sentence u p o n an action in defence of the w h o l e people (John x i . 50) a n d of religion itself ( M a t t h e w

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x x v i . 65). It was the priesthood of A a r o n , the synthesis and p r i n c i p a l expression of the theocratic a n d hierocratic p o l i c y of the O l d Testament, w h i c h condemned the M e s s i a h . C o n s e q u e n t l y , one m a y attribute deicide to Judaism, w h e n considered as a religious community. " W i t h i n this very l i m i t e d m e a n i n g , a n d bearing i n m i n d biblical m e n t a l i t y , Judaism of the times after O u r L o r d also objectively shares the collective r e s p o n s i b i l i t y f o r deicide i n as far as this J u d a i s m constitutes the free a n d v o l u n t a r y c o n t i n u a t i o n of Judaism at that t i m e . " A n example taken f r o m the C h u r c h w i l l h e l p us to understand this fact. E a c h time that a Sovereign P o n t i f f a n d a n ecumenical C o u n c i l take a solemn deliberation i n the plenitude of their a u t h o r i t y , a l t h o u g h t h e y are not elected b y the catholic comm u n i t y o n a democratic system, yet b y this decision they render co-responsible n o w a n d for a l l centuries to come, a l l 'catholici s m ' and the w h o l e c o m m u n i t y of the f a i t h f u l . " (Palestra

del Clero, 1st F e b r u a r y

1965)

Let us take the most celebrated of the n u m e r o u s texts i m p l y i n g the collective responsibility of Israel, the Gospel of St. M a t t h e w . B y Judas' treason, Jesus was delivered to the chief priests a n d t h e y " t o o k c o u n c i l against Jesus to p u t h i m to d e a t h . " F i n a l l y : " W h e n t h e y h a d b o u n d h i m t h e y led h i m a w a y a n d delivered h i m to P o n t i u s Pilate . . . a n d the governor asked h i m , s a y i n g : ' A r t t h o u the K i n g of the J e w s ? ' A n d Jesus said u n t o h i m : T h o u sayest. A n d w h e n h e was accused of the chief priests a n d elders he answered n o t h i n g . T h e n said Pilate u n t o h i m : 'Hearest t h o u n o t h o w m a n y things they witness against t h e e ? ' A n d he answered to h i m never a w o r d ; i n s o m u c h that the governor marvelled g r e a t l y . N o w at that feast the governor was w o n t to release u n t o the people a prisoner, w h o m they w o u l d . A n d they h a d then a notable prisoner, called Barabbas. Therefore, w h e n they were gathered together, Pilate said u n t o t h e m : W h o m w i l l ye that I release u n t o y o u ? Barabbas, or Jesus w h i c h is called C h r i s t ? F o r he k n e w that for e n v y they h a d delivered h i m . W h e n he was set d o w n o n the j u d g m e n t seat, his w i f e sent u n t o h i m s a y i n g , H a v e t h o u n o t h i n g to do w i t h that just m a n : for I have suffered m a n y things this d a y i n a dream because of h i m . B u t the chief priests a n d elders persuaded the m u l t i t u d e that t h e y s h o u l d ask Barabbas a n d destroy Jesus. T h e g o v e r n o r answered a n d said u n t o t h e m , W h e t h e r of the t w a i n w i l l y e that I release u n t o y o u ? T h e y said, Barabbas. Pilate saith u n t o t h e m , W h a t s h a l l I do then w i t h Jesus w h i c h is called C h r i s t ? T h e y a l l say u n t o h i m , Let h i m be

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crucified. A n d the governor said, W h y , w h a t evil h a t h he done? But they cried out the more, s a y i n g , Let h i m be crucified. W h e n Pilate saw that he c o u l d p r e v a i l n o t h i n g b u t that rather a t u m u l t was made, he took water and washed his hands before the m u l t i tude, s a y i n g , I a m i n n o c e n t of the blood of this just p e r s o n : see ye to it. T h e n answered a l l the people a n d said, H i s blood be on us a n d o n o u r c h i l d r e n . T h e n released he Barabbas u n t o them and w h e n h e h a d scourged Jesus, he delivered h i m to be crucified." (Matthew xxvii.) T h i s Gospel f o r m a l l y implies the collective responsibility of the Jewish people for the death of Jesus. W h a t attitude w i l l the C h u r c h adopt on this p o i n t after the last C o u n c i l , and h o w does one reconcile the above passage w i t h the 196s schema? W i l l the C h u r c h a d m i t to the thesis of Jules Isaac, w h i c h asserts that St. M a t t h e w is a l i a r , that he falsified h i s t o r i c a l t r u t h a n d completely i n v e n t e d this dramatic scene solely i n order to reproach the Jews, St. M a t t h e w , w h o was of their race? O r w i l l the C h u r c h , on the c o n t r a r y , u p h o l d a n d defend the h i s t o r i c a l t r u t h of the Gospels? T h e C o u n c i l a n d the H o l y Father have already taken their decisi o n . T h e y have v i g o r o u s l y re-asserted the t r u t h of the Gospels. " A n inextricable v o t e , " w r o t e A b b e L a u r e n t i n i n Le Figaro, speaki n g about the Jewish question at the C o u n c i l . " A n incredible hornet's nest," as Paris-Presse described i t i n an article f r o m w h i c h w e have quoted at l e n g t h . C a r d i n a l T a p p o u n i , P a t r i a r c h of the C a t h o l i c C h u r c h e s of the O r i e n t a l R i t e , told me at R o m e at the time of the conciliar discussions: " W e Fathers of the O r i e n t a l C h u r c h have clearly taken o u r p o s i t i o n . W e have declared once a n d for a l l that a n y discussion of the Jewish p r o b l e m was i n o p p o r t u n e . I have n o t h i n g to add or retract f r o m this declaration for a w o r d too m a n y or too f e w o n s u c h a neuralgic p r o b l e m c o u l d lead to disaster. The facts have proved us r i g h t , a n d no good w i l l come out of i t either for the C h r i s t i a n s or the Jews." C a r d i n a l T a p p o u n i was probably right but i n fact the question has been raised a n d it can no longer be eluded. It has already caused quite a stir t h r o u g h o u t the w o r l d , as M g r . C a r l i remarks i n his articles: " T h e declaration on n o n - C h r i s t i a n religions . . . has unleashed an i n d i g n a n t Press c a m p a i g n , it has provoked p o l i t i c a l and diplomatic complications a n d , u n f o r t u n a t e l y , i n the East i t has pro-

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vided a n excuse f o r some to abandon C a t h o l i c i s m i n f a v o u r of O r t h o d o x y . T h e Fathers w h o support it are slandered w i t h havi n g sold themselves to i n t e r n a t i o n a l J e w r y , whereas those w h o , for various reasons, consider the declaration i n o p p o r t u n e o r at least w a n t to see it modified, are labelled a n t i - Z i o n i s t s a n d practic a l l y held co-responsible f o r the N a z i c a m p s . " Jules Isaac protests v i o l e n t l y i n h i s w o r k s against the p r i n c i p l e of t h e collective r e s p o n s i b i l i t y of Israel, a n d R a b b i K a p l a n echoes him. B u t o n the subject of collective r e s p o n s i b i l i t y , the Jews place themselves i n a false position w h i c h renders t h e m v e r y vulnerable. T h e y f u r i o u s l y repulse any suggestion of collective responsibility w h e n they themselves risk being found g u i l t y of it but vehemently insist on it when it is to their advantage to do so. I n chapter ten of this w o r k w e have quoted a t y p i c a l article b y V l a d i m i r Jankélévitch, a n i m p o r t a n t personality i n Israel. I n Le M o n d e , 3 r d J a n u a r y 1965, speaking o f H i t l e r ' s Jewish v i c t i m s , he wrote: " T h i s c r i m e w i t h o u t name is a crime that is t r u l y i n f i n i t e . . . of w h i c h o n e is compelled to say that o n l y G e r m a n i c sadism c o u l d be g u i l t y . . . . T h e m e t h o d i c a l , scientific a n d a d m i n i s t r a t i v e massacre of s i x m i l l i o n Jews is n o t a w r o n g per se, i t is a c r i m e f o r w h i c h a w h o l e people is a c c o u n t a b l e . " Indeed, the G e r m a n people was declared collectively responsible at N u r e m b e r g f o r H i t l e r ' s anti-Jewish measures a n d every taxpayer i n Federal G e r m a n y (except those i n Eastern G e r m a n y u n d e r the Soviet regime) p a y s considerable sums every year to the State of Israel b y w a y of i n d e m n i f i c a t i o n f o r the w r o n g s undergone b y i n t e r n a t i o n a l Judaism at the hands of H i t l e r . B u t o n e c a n n o t refuse the p r i n c i p l e of collective responsibility w h e n i t is n o t to one's advantage a n d c l a i m it w h e n i t is. O n e m u s t choose o n e w a y or the other. If this p r i n c i p l e is n o t admitted, a n d it w o u l d seem that the C o u n c i l opted i n f a v o u r of the negative, it is h a r d to see w h y Israel continues to exact a heavy tribute f r o m the G e r m a n people. S i m i l a r l y , i n this l i g h t the N u r e m b e r g t r i a l loses part of its justification. A n i n e x t r i c a b l e vote. A n incredible hornet's nest. T h e r e is a t h i r d p o i n t o n w h i c h it is to be hoped that the C h u r c h w i l l c l a r i f y h e r p o s i t i o n f o l l o w i n g the C o u n c i l vote, f o r i t is susceptible of very different interpretations a n d has formidable consequences; the p r o b l e m of anti-Semitism a n d persecution. It is a prob-

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lem w h i c h has arisen i n every c o u n t r y i n the past three thousand years i n w h i c h a n appreciable n u m b e r of Jews have resided. T h i s is w h a t the schema adopted b y the C o u n c i l s a y s : " T h e C h u r c h condemns a l l persecutions of a n y m e n ; she remembers her c o m m o n heritage w i t h the Jews a n d , a c t i n g not f r o m a n y p o l i t i c a l motives, but rather f r o m a s p i r i t u a l and evangelical love, deplores a l l hatred, persecutions and other manifestations of antiS e m i t i s m , whatever the period and w h o e v e r was responsible." ( D e Ecdesiae,

ibid., p. 7)

It is a text w h i c h looks short, simple and irrefutable, one on w h i c h agreement o u g h t to be u n a n i m o u s ; the C h u r c h has a l w a y s reproved persecution, and here the w h o l e w o r l d w i l l agree w i t h her. It is h o w e v e r b r i s t l i n g w i t h difficulties and c o m p l e x problems, and it is v e r y m u c h to be hoped that the C h u r c h w i l l e x p l a i n w h a t w i l l be her position h e n c e f o r t h . A n t i - S e m i t i s m and persecution are w o r d s liable to provoke emoti o n a l outbursts. Let us begin w i t h a n t i - S e m i t i s m . W h a t exactly are manifestations of a n t i - S e m i t i s m ? T h e ideas of anti-Semitism v a r y entirely accordi n g as to w h e t h e r one examines them f r o m the Jewish point of v i e w or f r o m the point of v i e w of the non-Jews. In Jewish eyes, every measure of defence a n d protection against the penetration of Jewish ideas and conceptions, against antiC h r i s t i a n Jewish heresies, against Jewish c o n t r o l of the n a t i o n a l e c o n o m y , a n d i n general every measure i n defence of n a t i o n a l C h r i s t i a n traditions, is a manifestation of a n t i - S e m i t i s m . Furthermore, m a n y Jews consider that the very fact of the recognition of the existence of a Jewish question constitutes a declaration of a n t i - S e m i t i s m . " T h e i r i d e a l " , says W i c k h a m Steed, i n his remarkable w o r k , The H a p s b u r g Monarchy, "seems to be the maintenance of Jewish i n t e r n a t i o n a l influence as a veritable imperium in imperiis. D i s s i m u l a t i o n of their real objects has become to them a second nature, a n d they deplore and tenaciously combat every effort to place the Jewish question f r a n k l y on its merits before the w o r l d . " (p. 179) Let us take the concrete example c o n c e r n i n g the C h u r c h . Jules Isaac, as w e have a b u n d a n t l y s h o w n at the b e g i n n i n g of this w o r k , Jules Isaac accuses a l l the Fathers of the C h u r c h of anti-Semitism, St. John C h r y s o s t o m , St. A u g u s t i n , St. A g o b a r d , the celebrated Pope St. G r e g o r y the Great, etc. H e treats them as perverters of the t r u t h and torturers for their attitude towards Judaism. H e accuses t h e m of h a v i n g unleashed the savagery of the beast and of being the real people responsible for G e r m a n anti-Semitism and the gas chambers

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at A u s c h w i t z . H e finds them even worse than H i t l e r and Streicher a n d others, for their system resulted i n the Jews being tortured s l o w l y and being left to live and suffer i n t e r m i n a b l y . " H e n c e f o r w a r d we perceive the radical difference w h i c h separates the C h r i s t i a n system of v i l i f i c a t i o n f r o m its m o d e r n N a z i i m i t a t o r - - b l i n d a n d i g n o r a n t are they w h o ignore their thousand p r o f o u n d c o n n e c t i o n s : the latter was o n l y a stage, a brief stage preceding the massive e x t e r m i n a t i o n ; the former on the c o n t r a r y i n v o l v e d s u r v i v a l , but a shameful s u r v i v a l i n contempt a n d disgrace; thus it was created to endure and to i n j u r e a n d s l o w l y torture m i l l i o n s of innocent v i c t i m s . " (J. Isaac; Genèse de I'Antisémitisme, p p . 168-72) W h a t w i l l the attitude of the post-conciliar C h u r c h be on this p o i n t ? W h a t is the m e a n i n g of the p h r a s e : "deplores all manifestations of a n t i - S e m i t i s m , w h a t e v e r the period and w h o e v e r m a y have been responsible"? Does the C h u r c h a d m i t Jules Isaac's thesis and plead g u i l t y ? M u s t Masses be said for the repose of the soul a n d p a r d o n of the sins of St. J o h n C h r y s o s t o m , St. A u g u s t i n , St. G r e g o r y the Great and other great saints i n the C h r i s t i a n l i t u r g y , g u i l t y of the crime of anti-Semitism? M u s t their teaching be rectified and p u r i f i e d , according to the i n junctions of Jules Isaac? M u s t the Gospels be purged of m a n y a passage w h i c h bears the taint of anti-Semitism? " C a n o n e , " writes M g r . C a r l i , " C a n one l e g i t i m a t e l y m a k e the C a t h o l i c C h u r c h , as such, assume such a n e n o r m o u s responsibility w h i c h w o u l d m a k e of her the cruellest and vastest association of evil-doers that has ever existed o n the face of the earth? T h e Jews today no longer w a n t to be considered responsible for e v e r y t h i n g w h i c h was done to Jesus C h r i s t b y their ancestors, to w h o m even n o w they g r a n t the benefit of good f a i t h ; but they demand that the C a t h o l i c C h u r c h of today should feel responsible and g u i l t y for e v e r y t h i n g w h i c h , according to them, the Jews have suffered for the past t w o thousand y e a r s . " " I do not t h i n k that the C h u r c h , even out of c h a r i t y or h u m i l i t y alone, can officially adopt such an i n t e r p r e t a t i o n of h i s t o r y . A t least she o u g h t not to accuse herself of such a transgression, w h i c h soils her image before her sons a n d the w h o l e w o r l d , u n t i l after a m i n u t e a n d i m p a r t i a l investigation for w h i c h the f e w lines of the c o n c i l i a r schema n a t u r a l l y cannot suffice (quite apart f r o m their conclusive value).

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" N o b o d y means to deny by this, and a l l the w o r l d is, ready to regret, that there h a v e arisen, to a greater or lesser degree, t h r o u g h ignorance a n d sometimes t h r o u g h bad f a i t h , prejudiced anti-Jewish C h r i s t i a n s ; i n the same w a y that certain Jewish r a b b i n i c a l literature insulted Jesus a n d the H o l y V i r g i n M a r y , a n d inspired hatred and c u r s i n g against the C h r i s t i a n s . "But, rather t h a n engaging i n h i s t o r i c a l proceedings and demanding each other to admit to g u i l t , i t w o u l d be m u c h more u s e f u l for each to f o r m u l a t e exact d o c t r i n a l principles and to practise esteem a n d c h a r i t y , and so to b r i n g d o w n m u t u a l prejudices. I n this sense one can subscribe to the w o r d s of the C h i e f Rabbi of D e n m a r k : ' W e w i l l p r o b a b l y c o n t i n u e to r e m a i n a sign of m u t u a l c o n t r a d i c t i o n , b u t w e w i l l no longer d e v o u r each other.' (cf. Oikoumenikon,

1st

A u g u s t , 1963,

p . 270)

" B u t on c o n d i t i o n that 'we d e n y none of o u r p r i n c i p l e s . F o r us C a t h o l i c s , w i t h o u t d e n y i n g or passing i n silence over a n y of the points contained i n H o l y Scripture or i n the d i v i n e , apostolic tradition.' "Let us t h e n w o r k out a text w h i c h w i l l be acceptable 'to a l l our Jewish friends', but w h i c h w i l l above a l l be acceptable to all w h o love objective t r u t h . . . . " W e r e t w o thousand years of h i s t o r y so filled, as the Jewish thesis has it, w i t h the m o r a l faults of the C h u r c h towards the people of Israel, i t cannot a n d o u g h t not to change the terms of the question, as expressed on the lips of Jesus, St. Peter, St. P a u l , etc. . . . " T h e decision carried i n the 1964 schema coincided w i t h w h a t the Jews propose and hope for. M a y I be permitted to doubt that it is acceptable according to objective t r u t h . " ( M g r . C a r l i : Palestro del Clero, 1st M a y

1965)

W h a t is the attitude of the C h u r c h towards p e r s e c u t i o n ? - - a term w h i c h the Jews a l w a y s associate w i t h the w o r d anti-Semitism. T h e C h u r c h reproves a l l forms of persecution f r o m w h a t e v e r side they come. O n c e again everybody w i l l be i n agreement, provided that the phrase " w h a t e v e r the period and w h o e v e r m a y have been responsible" is clarified. T o hear a n d read Jewish authors, one w o u l d believe that o n l y they are the v i c t i m s of persecution i n the w o r l d . I n the modern w o r l d o n l y anti-Jewish persecution arouses the democratic conscience. There are m a n y v i c t i m s of persecution i n the h i s t o r y of the w o r l d , and they are not o n l y J e w i s h .

JUDAISM

In the review Palestra wrote very j u s t l y :

A N D

del Clero,

T H E

VATICAN

15th February 1965, M g r . C a r l i

" C e r t a i n l y , no one o u g h t to condemn hatred and persecution more than a C a t h o l i c , especially w h e n their pretext is religious or racial motives. B u t it does seem peculiar, to some, to say the least, that i n a conciliar document o n l y those w r o n g s suffered b y the Jews 'either i n previous times or i n o u r o w n days' are expressly condemned, as if others had not existed and do not, u n f o r t u n a t e l y , still exist today no less w o r t h y of explicit c o n d e m n a t i o n . W e refer to the massacre of the A r m e n i a n s , and to the genocides and innumerable k i l l i n g s perpetrated u n d e r the banner of M a r x i s t C o m m u n i s m " , and M g r . C a r l i a d d e d : " W i t h regard to the persecution of the Jews, certainly neither the R o m a n emperor C l a u d i u s , nor the G e r m a n leader H i t l e r , to take o n l y the first and the last of anti-Semitic persecutors i n the C h r i s t i a n era, took their inspiration f r o m religious p r i n c i p l e s . " F i n a l l y , since we are concerned w i t h persecution, we must also m e n t i o n those for w h i c h Jewish people are responsible, for they, w h o a l w a y s set themselves up as i n n o c e n t , crucified victims, are terrible persecutors w h e n they have the u p p e r h a n d . T h i s subject is dealt w i t h i n chapter ten of this w o r k , and we w i l l not repeat again w h a t we have said there. I n a w o r k w r i t t e n i n 1921 said:

called Le Problème Juif, George Batault

" T h e attitude adopted b y m a n y Jews in a t t r i b u t i n g the secular p h e n o m e n o n of anti-Semitism u n i q u e l y to the basest sentiments and to the crassest ignorance is absolutely untenable. It is perfectly i n f a n t i l e perpetually to seek to contrast the good Jewish sheep, steeped i n pious meekness, w i t h the bad non-Jewish w o l f , t h i r s t i n g for blood and h o w l i n g w i t h ferocious jealousy. T h e p h i l osophy of h i s t o r y w h i c h consists i n describing as a pogromist a n y o n e w h o attempts to tackle the Jewish problem i n a spirit w h i c h is not d e l i r i o u s l y apologetic, this p h i l o s o p h y must be abandoned." (G. B a t a u l t : Le Problème Juif, Paris 1921) T h e f o l l o w i n g experience is a recent e x a m p l e of this state of m i n d . I n October 1965 I went to R o m e and delivered to more than t w o t h o u s a n d C o u n c i l Fathers, as w e l l as a c e r t a i n n u m b e r of e m i n ent personalities, a pamphlet entitledLeP r o b l è m eJuif face au Concile, two-thirds of w h i c h were printed i n Italian and the r e m a i n der i n F r e n c h . It contained a brief h i s t o r y of the role of Jules Isaac in the preparation of the conciliar schema on the Jewish question and

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a s u m m a r y of the theses of his and other masters of c o n t e m p o r a r y Jewish t h o u g h t on the question of the relations between Judaism and C h r i s t i a n i t y . It was neither abusive n o r i n s u l t i n g , being s i m p l y an expose of texts w h i c h I confined myself to presenting i n a clear and coherent f a s h i o n . For I considered that it was essential for the C o u n c i l Fathers to have a k n o w l e d g e of these texts, since they formed the very basis o n w h i c h the Fathers h a d been called to vote. A p r e l i m i n a r y e n q u i r y h a d r a p i d l y c o n v i n c e d me that practic a l l y a l l the C o u n c i l Fathers were completely u n a w a r e b o t h of the existence of the texts and of the importance of the role of Jules Isaac. In contrast w i t h Jules Isaac, H . Fesquet of Le Monde and other l a y m e n w h o exerted great influence at the C o u n c i l , I d i d not issue a n y advice or directives, but s i m p l y p u t f o r w a r d some i n f o r m a t i o n , a d d i n g : " T h e decision n o w rests w i t h the C o u n c i l Fathers and it is they w h o w i l l carry the responsibility for i t . " Several big papers i n France, led b y Le M o n d e , drew attention to m y i n t e r v e n t i o n and to the d i s t r i b u t i o n of m y pamphlets. A l l accused me, i n rather disagreeable phraseology, of " a n t i - S e m i t i s m " . In their issue of 17th October, speaking of " t h e incredible n u m b e r of advances, visits, letters, tracts, pamphlets a n d pressures w i t h w h i c h the secretariat for u n i t y had been assailed (on the declaration o n the Jews)", Le M o n d e said, "people w i l l be amazed at so m u c h passion, aberration, hatred and i n a w o r d , ignorance a n d s t u p i d i t y " . Since m y name was clearly mentioned a l i t t l e f u r t h e r o n i n the article, this c r i t i c i s m was obviously directed at me, a c r i t i c i s m i n w h i c h , n a t u r a l l y , passion, hatred, ignorance and s t u p i d i t y played n o part. O n e of m y relations sent m y p a m p h l e t to a priest w h o m I d i d not k n o w , w h o is headmaster of a C a t h o l i c school a n d a renowned preacher, and received this letter i n r e p l y : " I enclose the distressing p a m p h l e t b y M r . de P o n c i n s , w h i c h shows so l i t t l e p i t y towards Israel, so little c h a r i t y and such a n a r r o w interpretation of h i s t o r y . These eternal snippets f r o m Joshua Jehouda are very i r r i t a t i n g . Does M r . de Poncins i m a g i n e that M g r . de Provenchères a n d the C o u n c i l Fathers are u n a w a r e that the Jews and the M o s l e m s fiercely reject the I n c a r n a t i o n ? Is that w h a t it is a l l about? " W h e n the C o u n c i l ' s text appears i n the Press, y o u w i l l see. It is i n a w o r d the w o r k of C a r d i n a l Bea, a Jesuit and a n exegete of eighty years w h o is greatly travelled and read and w h o u n doubtedly has a great love of m e n and a great sense of justice. It is this m o t i v e , and not ignorance, w h i c h impelled h i m to sup-

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p o r t the schema, a n d u p o n w h i c h , u n d e r t h e guidance of the H o l y S p i r i t , some t w o thousand C a t h o l i c bishops w i l l v o t e . " T h u s i n the eyes of this w o r t h y priest i t is n o t Jules Isaac a n d the others w h o are p r o v o k i n g b y a t t a c k i n g t h e great doctrines of C h r i s t i a n i t y ; n o , i t is I w h o a m p r o v o k i n g since I have a c t u a l l y quoted them a n d made them k n o w n . B u t there is n o doubt that the disclosure of these deadly texts w a s exceedingly embarrassing to the success of t h e Jewish progressive manoeuvre, a n d i f they c o u l d have been p u b l i s h e d earlier they w o u l d have been even more effective. T h e c o n c l u s i o n is v e r y o b v i o u s : these " a n t i - S e m i t e s " , w h o use a f o r m i d a b l e w e a p o n , the texts of Jewish authors themselves, m u s t at all costs be silenced. T h i s is w h a t A b b e L a u r e n t i n said i n scarcely veiled terms, w h e n h e w r o t e i n Le Figaro o n 15th October 1965: "Is the 1965 text sufficient to tear out the roots of Christian anti-Semitism, w h i c h has expressed itself so vigorously these last months?" I n other w o r d s , one of the aims of t h e 1964 text w a s to impose silence o n t h e " a n t i - S e m i t e s " . H o w e v e r , t h o u g h a d m i r a b l y prepared, the manoeuvre d i d n o t succeed, or o n l y v e r y p a r t i a l l y , f o r the 1965 text leaves the w a y open f o r restricted possibilities i n this field. O n the other h a n d , n o restriction w h a t e v e r impedes Jewish w r i t e r s or their allies. W i t h i m p u n i t y Jules Isaac c a n w r i t e large w o r k s , recently rep u b l i s h e d , i n w h i c h he describes the Evangelists as liars, the Fathers and t h e great saints of the C h u r c h as scurrilous pamphleteers, perverters of the t r u t h a n d torturers, a n d i n w h i c h h e calls o n the C h u r c h to recognise, abjure a n d m a k e amends f o r h e r c r i m i n a l w r o n g s towards t h e Jews. Bishops s u c h as M g r . de Provencheres p u b l i c l y express their esteem, respect a n d affection f o r h i m . M g r . Gerlier, the c a r d i n a l archbishop of L y o n , writes a l a u d a t o r y preface i n a book b y A b b e T o u l a t called Juifs mes Frères, i n w h i c h the role of Jules Isaac is exalted a n d glorified. M g r . Liénart, the c a r d i n a l archbishop of L i l l e , patronises Jules Isaac's o w n A m i t i é judéochrétiennes. B u t because I s i m p l y quote Jules Isaac, Joshua Jehouda a n d others, I a m described as a despicable a n t i - S e m i t e - - a t y p i c a l example of passion, aberration, h a t r e d , ignorance a n d s t u p i d i t y , if one is to believe Le M o n d e . F i n a l l y , the progressive clergy reserves its f a v o u r s f o r t h e enemies of religion a n d pours sarcasm, scorn a n d h o s t i l i t y o n those w h o defend their o w n t r a d i t i o n . A s f a r as c o m m o n biblical relationship w i t h the Jewish people is

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concerned, this indeed is indisputable, but we must beware of pushi n g the a r g u m e n t too far. T h e N e w Testament marks a great t u r n i n g - p o i n t i n the h i s t o r y of religious t h o u g h t a n d a p r o f o u n d break w i t h the O l d Testament. T h e split has o n l y increased over the centuries. T h e 1965

text s a y s :

" T h i s sacred c o u n c i l remembers the b o n d b y w h i c h the people of the N e w Testament is s p i r i t u a l l y l i n k e d to the l i n e of A b r a h a m . T h e C h u r c h of C h r i s t recognises that i n G o d ' s p l a n of s a l v a t i o n , the b e g i n n i n g s of her o w n election and f a i t h are to be f o u n d i n the Patriarchs, M o s e s a n d the Prophets. . . . T h e C h u r c h cannot, therefore, forget that it was t h r o u g h that people, w i t h w h o m G o d i n his ineffable m e r c y saw fit to establish the O l d C o v e n a n t , that she herself has received the revelation of the O l d Testament. She takes her n o u r i s h m e n t f r o m the root of the c u l t i vated olive-tree o n to w h i c h the w i l d - o l i v e branches of the Gentiles have been grafted (cf. R o m a n s x i . 17-24). T h e C h u r c h believes that C h r i s t , w h o is o u r Peace, has reconciled Jews a n d Gentiles t h r o u g h the cross and has made us b o t h one i n himself (cf. Ephesians i i . 14-16). . . . " H o l y S c r i p t u r e is witness that Jerusalem has not k n o w n the time of her v i s i t a t i o n (cf. L u k e x i x . 44). T h e Jews have not, for the most part, accepted the Gospel; some indeed have opposed its diffusion (cf. R o m a n s x i . 28). E v e n so, according to the A p o s t l e P a u l , the Jews still r e m a i n very dear to G o d , for the sake of their fathers, since he does n o t repent of the gifts he makes or the calls he issues (cf. R o m a n s x i . 28-29). I n c o m p a n y w i t h the Prophets a n d the same A p o s t l e , the C h u r c h looks f o r w a r d to that d a y , k n o w n to G o d alone, w h e n a l l peoples w i l l call on the Lord w i t h one voice a n d 'serve h i m w i t h one shoulder*. (Soph. i i i . 9; cf. Isaiah l x v i . 23; Psalms l x v . 4; R o m a n s x i . 11-32) " G i v e n this great s p i r i t u a l heritage c o m m o n to C h r i s t i a n s and Jews, it is the w i s h of this sacred C o u n c i l to foster a n d recommend a m u t u a l k n o w l e d g e a n d esteem, w h i c h w i l l come f r o m biblical and theological studies, and b r o t h e r l y discussions." ( D e Ecdesiae, i b i d . , p p . 5-6) I n his article i n Palestra del C l e r o , M g r . C a r l i clearly explains C a t h o l i c doctrine on this p o i n t : " A t a certain moment i n h i s t o r y Israel broke the C o v e n a n t w i t h G o d , not so m u c h because it had transgressed the c o m m a n d m e n t s of G o d , or i n other w o r d s , because it had not fulfilled the con-

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ditions of the C o v e n a n t (it h a d c o m m i t t e d this sin so often and God had a l w a y s f o r g i v e n i t ! ) as because it h a d refused the f u l filment of the C o v e n a n t itself b y r e f u s i n g Jesus: 'for C h r i s t is the f u l f i l m e n t of the l a w ' (Romans x , 4 ) . H e n c e f o r t h it was no longer a question of accidental terms of the C o v e n a n t , b u t of its actual substance. A u t o m a t i c a l l y , Israel's 'election' was c o m p l e t e l y frustrated, it lost its purpose, a n d the privileges w h i c h were attached to i t lost their sufficient reason. . . . Israel ended u p b y becoming i n s t i t u t i o n a l i s e d after a f a s h i o n i n t o global, official a n d adamant opposition to C h r i s t and his doctrine, despite the great ' s i g n ' of the Resurrection of the M e s s i a h . " T h e mosaic religion w h i c h , b y a disposition made k n o w n b y G o d , was to issue i n t o C h r i s t i a n i t y to find i n it its o w n end and perfection, o n the c o n t r a r y c o n s t a n t l y refused to adhere to C h r i s t , thus 'rejecting' the cornerstone l a i d b y G o d . It is not a question of the r e n u n c i a t i o n p u r e a n d simple of God's p l a n ( w h i c h is already a very grave error), but of positive o p p o s i t i o n ; i n this respect, the relationship between C h r i s t i a n i t y and Judaism is m u c h worse t h a n the relationship between C h r i s t i a n i t y a n d the other religions. F o r Israel alone h a d been chosen for a n d received a vocation, gifts and h i s t o r y , etc., v e r y different f r o m a l l other people o n e a r t h : i n God's p l a n , Israel was entirely a n d completely 'relative' to C h r i s t and C h r i s t i a n i t y . H a v i n g failed to achieve, t h r o u g h its o w n fault, such an important ' r e l a t i v i t y ' , it h a d of itself p u t itself i n a state of objective 'rejection'. T h i s state w i l l last as l o n g as the Judaic r e l i g i o n t h r o u g h o u t the w o r l d refuses to recognise and officially accept Jesus C h r i s t . " I n m y o p i n i o n , H o l y Scripture and patristic t r a d i t i o n confirms i t . "

justifies

this

interpretation

T h e r u p t u r e between the O l d and the N e w Testament has cont i n u a l l y increased as the T o r a h , or L a w of M o s e s , made w a y for the g r o w i n g influence of the T a l m u d as the source of i n s p i r a t i o n of the H e b r e w r e l i g i o n . T h e modern Jew studies not the M o s a i c law but the T a l m u d ; and between the G o s p e l a n d the T a l m u d there is an irreducible a n t a g o n i s m . W e w o u l d but r e m i n d the reader that w e have dealt w i t h this question i n chapter five of this w o r k . W i l l this antagonism endure u n t i l the end of time? N o , answers C a t h o l i c doctrine as f o r m u l a t e d by St. P a u l , f o r at (he end of time, the w h o l e Jewish people w i l l be c o n v e r t e d : " A t the end of time the mass of the Jews w i l l save themselves; this assertion of St. Paul's is an essential part of C h r i s t i a n hope. . . . God's gifts are g i v e n absolutely, that is to say, once given they are never taken a w a y ; but for those w h o refuse them

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or do not use them at the appropriate time, they t u r n into articles of c o n d e m n a t i o n . . . . " T h i s p o s i t i o n was freely accepted b y Israel, a n d as l o n g as it persists the 'objective' state of accursedness remains w i t h a l l its consequences. B u t one must categorically deny that a n y h u m a n a u t h o r i t y w h a t e v e r , w h e t h e r private or p u b l i c , m a y , u n d e r no matter w h a t r i g h t or pretext, execute the p u n i s h m e n t attached to the d i v i n e j u d g m e n t : G o d alone m a y do it, i n the m a n n e r and at the time he chooses." (Mgr.

C a r l i : Palestra del Clero,

15th

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196s)

B u t the masters of c o n t e m p o r a r y Judaism oppose this belief w i t h h a u g h t y contempt a n d scorn. W e have quoted p a r t i c u l a r l y s t r i k i n g passages f r o m Jehouda to illustrate this p o i n t . It is not the Jews w h o w i l l convert to C h r i s t i a n i t y , w h i c h i n their eyes is a bastard r e l i g i o n , a c o r r u p t e d b r a n c h of J u d a i s m - - i t is the C h r i s t i a n s w h o m u s t r e t u r n to Israel. T h e f o l l o w i n g recent passage serves to confirm and strengthen this o p i n i o n : " L e t us be u n d e r no i l l u s i o n s : if they t h i n k they are g o i n g to exculpate us i n order to w i n us more easily, they deceive themselves. W e w i l l n o t be changed. W e m u s t be accepted as w e are --with our absolute and i n d i v i s i b l e m o n o t h e i s m , w i t h o u r fierce desire to s u r v i v e as a distinct c o m m u n i t y , w i t h o u r categoric refusal of every other ' t r u t h ' . W e do not w a n t to convert, we consider that we are adult m e n capable of choosing o u r o w n path ourselves. W e w a n t to be treated a c c o r d i n g l y . B u t if y o u r religion obliges y o u to proselytise, w e do not object. O n l y , w e w a r n y o u : y o u w i l l be w a s t i n g y o u r time. W e w i l l r e m a i n as w e are. and no force o n earth or i n heaven w i l l change us. For w e are made f r o m a substance as h a r d as the rock; we resisted G o d i n our y o u t h and m e n i n o u r m a t u r i t y . T h u s we can w a i t . For this reason, the o n l y a t t i t u d e w o r t h y of a Jew towards the ecumenical C o u n c i l is one of polite impassiveness. Let us keep quiet a n d pursue our o w n w o r k , w a i t i n g w i t h serenity. For w h a t e v e r the results m a y be, w e m u s t c o n t i n u e alone a l o n g o u r inconceivable r o u t e . " ( A l e x a n d e r Reiter, i n an article on Les Juifs et le Concile, p u b l i s h e d b y the w e e k l y Terre retrouvée 15th June, 1964) T h e c o n c l u s i o n m a y be d r a w n i n a f e w words; it stems clearly f r o m the n u m e r o u s texts we have quoted f r o m Jewish authors. A religious agreement between W e s t e r n C h r i s t i a n s and Jews of T a l m u d i c d i s c i p l i n e w i l l be v e r y difficult to achieve, f o r , as M g r . C a r l i says, speaking about the Jewish r e l i g i o n :

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" I t is not a question of the r e n u n c i a t i o n p u r e a n d simple of God's p l a n . . . b u t of positive o p p o s i t i o n ; i n this respect the relationship between C h r i s t i a n i t y and Judaism is m u c h worse than the relationship between C h r i s t i a n i t y a n d the other r e l i g i o n s . " T h e generous i n t e n t i o n s - - o r i l l u s i o n s - - o f the C o u n c i l w i l l always come u p against a major obstacle, Jewish intransigence. T h e Jews demand e v e r y t h i n g b u t concede n o t h i n g ; t h e y refuse to assimilate, they refuse to convert; far f r o m a s s i m i l a t i n g , t h e y judaise, far f r o m c o n v e r t i n g , t h e y seek to impose their c o n v i c t i o n s o n others. " T h e Jewish p r o b l e m presents a n insoluble enigma more t h a n two thousand years o l d , a n d today i t is still one of the most formidable questions f a c i n g o u r t i m e s " , w r o t e George B a t a u l t i n Le Problème j u i f . These p r o p h e t i c w o r d s date f r o m 1921. N o t w i t h s t a n d i n g so m a n y dramatic events, so m a n y disasters a n d w o r l d upheavals, they are still relevant today i n 1967. Proof of i t is the i m p o r t a n c e of the discussions o n the Jewish question at the Second V a t i c a n C o u n c i l .

T R A C T S

A G A I N S T

T H E

C O U N C I L

T H I S is the title of a n article o n page 154 of the special issue of 6th M a r c h 1966 of the Osservatore Della Domenica on " V a t i c a n C o u n c i l I I " . T h e book as a w h o l e gives a v e r y complete h i s t o r y of the C o u n c i l , and this p a r t i c u l a r article, w h i c h w e reproduce below, was w r i t t e n b y U g o A p o l l o n i o , and is devoted to pamphlets o n the Jewish question w h i c h h a d been w i d e l y distributed a m o n g the C o u n c i l Fathers d u r i n g the C o u n c i l ; i n the course of the article m y n a m e is c l e a r l y singled out, a n d I am v i o l e n t l y taken to task. T h i s is w h a t the article s a y s : V a t i c a n C o u n c i l I I has been the object, as indeed m i g h t be expected, of the greatest praise and of the severest c r i t i c i s m . O n e cannot be surprised t h e n , at the anti-conciliar literature w h i c h burst out, a n d it is perhaps w o r t h w h i l e c a l l i n g it to m i n d again b r i e f l y , if o n l y out of c u r i o s i t y . U n f o r t u n a t e l y there is not e n o u g h space to e x a m i n e C o m m u n i s t dailies and periodicals w h i c h f r e q u e n t l y twisted the i n t e n t i o n s and discussions of the C o u n c i l Fathers i n every c o u n t r y , n o r can w e deal w i t h the secular Press, w h i c h i n I t a l y a n d elsewhere often presented the w o r k s of the C o u n c i l f r o m a onesided point of v i e w . T h u s w e w i l l l i m i t o u r s t u d y to a certain section of books and pamphlets, of l i m i t e d q u a n t i t y and q u a l i t y , whose c o m m o n characteristics suggest a c o m m o n source, at least i n their i n s p i r a t i o n ; 1. 2. 3.

4. 5.

T h e y a l l come f r o m l a t i n countries (in p a r t i c u l a r , f r o m France, Spain, L a t i n - A m e r i c a ) ; T h e y reflect the ideas of certain ultraconservative C a t h o l i c circles; T h e y are a l l either a n o n y m o u s or p s e u d o n y m o u s ; i n certain instances they are concealed behind signatures subsequently discovered to be either i m a g i n a r y or false; T h e y h a v e been translated i n t o several languages (the I t a l i a n translation is u s u a l l y rather poor); M o s t were distributed t h r o u g h the post a n d sent direct to the C o u n c i l Fathers. 159

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A s far as their contents are concerned, i t m u s t be added that m a n y of these publications are entrenched b e h i n d a suspect preo c c u p a t i o n w i t h o r t h o d o x y , w h i c h they use as a pretext for i l l considered attacks o n cardinals a n d bishops, w h o m they accuse of i n t r o d u c i n g heresies, seeking to subvert the C h u r c h , selling the C h u r c h for earthly rewards, and so o n ; o n the other h a n d , others are d i s t i n c t l y anti-Semitic i n tone a n d u n j u s t l y attack m a n y representatives of the C h u r c h . T h e first and most massive d o c u m e n t - - a r o u n d w h i c h a l l the other lesser pamphlets w h i c h f o l l o w e d m a y be said to g r a v i t a t e - - w a s published i n A u g u s t 1962 under the p s e u d o n y m of M a u r i c e P i n a y . A c c o r d i n g to the i n t r o d u c t i o n , this w o r k s h o u l d have contained " t e r r i b l e revelations", whereas it contains, on the c o n t r a r y , a j u m b l e of gratuitous a n d illogical accusations against the C o u n c i l Fathers, w h o m - - a s it says i n the A p p e a l to the R e a d e r - - " a r e c o n s p i r i n g i n order to destroy the most sacred traditions b y c a r r y i n g out audacious a n d n o x i o u s reforms o n the lines of C a l v i n , Z w i n g l i and other great heretics, b y p r e t e n d i n g to modernise the C h u r c h and b r i n g i t u p to date, b u t w i t h the secret i n t e n t i o n of o p e n i n g the doors to C o m m u n i s m , accelerating the r u i n of the free w o r l d , and p r e p a r i n g for the f u t u r e destruction of C h r i s t i a n i t y . " I n a n u m b e r of ronetyped leaflets, w h i c h arrived f r o m A m e r i c a i n 1964, one H u g h M a r y K e l l n e r attacks " t h e devastating results of s e c u l a r i s m " a n d accuses the leaders of the C h u r c h of f a i l i n g to " c h e c k the catastrophic decadence of C a t h o l i c i s m w h i c h has become apparent i n recent decades". A c c o r d i n g to this m a n , m a n y C o u n c i l Fathers were " v i c t i m s of a satanic seduction suggestive of the use of the a p p a r e n t l y laudable w o r d of C h r i s t to weaken and destroy the Church". H o w e v e r , the most i m p o r t a n t a n d bitter attacks were directed against " f a l s e l y converted Jews" a n d the " i n t e r n a t i o n a l JudaeoM a s o n i c B ' n a i B ' r i t h o r g a n i s a t i o n " . A n u m b e r of pamphlets and circular letters were sent to the C o u n c i l Fathers at their private addresses, asserting that " t h e Jewish people alone is the deicide p e o p l e " a n d that as a result, it must be " f o u g h t and e x t e r m i n a t e d " , since " t h r o u g h M a s o n r y , C o m m u n i s m a n d a l l the subversive organisations w h i c h i t has created and directs, Judaism a r r o g a n t l y and i m p l a c a b l y continues to combat C h r i s t " . R a c i s m , f a n a t i c i s m and the most p l a y e d b y certain anti-Jewish groups u r g i n g ferocious persecution against c a l u m n y " , q u o t i n g C h u r c h dogma or A s a n example w e quote f r o m some Jews and the C o u n c i l i n the light of

obstinate opposition were disi n n u m e r o u s small publications the Jews, "fathers of deceit and teaching i n support or a p p r o v a l . w h i c h w e have before u s : The the Holy Scriptures and tradi-

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turn, a n o n y m o u s - - a c c o r d i n g to the p a m p h l e t , the a u t h o r is "Bern a r d u s " ; T h e Jewish people is the deicide people b y M a u c l a i r ; The Council and the attack of the central-European bloc b y C a t h o l i c u s ; Judaeo-Masonic action in the Council b y a n a n o n y m o u s a u t h o r w h o claims to be " a g r o u p of priests, some of w h o m belong to religious orders, and others to the secular c l e r g y " ; The declaration in favour of the Jews favours a racism w h i c h infringes the legitimate right of defence of other peoples, b y one E. d i Z a g a ; T h e problem of the Jews at the Council b y L . de P o n c i n s , etc. I n a l l these pamphlets, just as i n Common Sense, p r i n t e d i n N e w Jersey, a n d i n y e t others, the accusations are the same, a n d they s p r i n g f r o m the same roots of m i s u n d e r s t a n d i n g , intolerance, scorn a n d hatred of the Jewish people. T h e c a m p a i g n , as we have remarked above, was not confined to Italy, b u t spread over the w h o l e of the l a t i n w o r l d . T h e p r i n c i p a l people accused were clearly indicated. These are the " h e r e t i c s " : the G e r m a n theologians, Oesterreicher and B a u m , b o t h of the Jewish race, whose task was to "judaise the C h r i s t i a n s " ; F r . K l y b e r , w h o " b r a i n w a s h e d C a t h o l i c s i n f a v o u r of the Jews"; a n d C a r d i n a l Bea. w h o " i n presenting his proposed decree i n f a v o u r of the Jews a n d i n opposition to the Evangelists, concealed f r o m the C o u n c i l Fathers that he was repeating the theses w h i c h h a d been suggested to h i m b y the M a s o n i c order of the B ' n a i B ' r i t h " . C a r d i n a l Bea, w h o as w e k n o w created a s t u d y g r o u p i n the heart of the Secretariat for C h r i s t i a n U n i t y , i n obedience to the express wishes of Pope J o h n , i n order to e x a m i n e f r o m the solely theological a n d religious p o i n t of v i e w the relations between the C h u r c h and the Jewish people, a n d w h o drafted the declaration o n the Jewish p r o b l e m - - C a r d i n a l Bea was attacked b y a l l the a n o n y m o u s authors of the various pamphlets w i t h incredible vehemence a n d h o s t i l i t y . It is enough to remark that they attempted to prove his Jewish o r i g i n by m a i n t a i n i n g that " i n the past centuries the n a m e of ' B e h a ' is f o u n d i n several families i n G e r m a n y a n d i n A u s t r i a , a name w h i c h is the phonetic equivalent of the sephardic 'Beja', f r o m the l a t i n i s a t i o n of w h i c h one arrives at the Jewish or crypto-Jewish Cardinal Bea" . . . . I n c o n c l u s i o n , i t is sad to relate that even H i s H o l i n e s s P a u l V I was not spared f r o m the avalanche of venomous attacks unleashed against the H i e r a r c h y . A l i t t l e leaflet p r i n t e d i n N o v e m b e r 1965 i n C a l i f o r n i a , U . S . A . , and signed b y the " M i l i t a n t Servants of o u r L a d y of F a t i m a " , states a m o n g other things that the Pope c o m m i t t e d a "detestable error, comparable to a n apostasy, b y p r o n o u n c i n g a speech before the atheist representatives of the U n i t e d N a t i o n s " , a n d

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that 4 t h O c t o b e r - - t h e date the Pope visited U . N . O . - - i s to be regarded as a black d a y i n the calendar w h i c h has o n l y been eclipsed b y the c r u c i f i x i o n of Jesus, since o n that d a y the Pontiff handed over the M y s t i c a l B o d y of C h r i s t to the U n i t e d N a t i o n s , an organisation controlled b y Jews, Freemasons a n d C o m m u n i s t s . W h a t then was to be done? W e are t o l d : each C o u n c i l Father was to s u b m i t to the rite of exorcism to drive out the devil w h i c h became incarnate i n their persons i n the C o u n c i l ; a l l the C o u n c i l decisions were to be regarded as a n n u l l e d ; a n d they were to renew a l l their p r i e s t l y offices a n d p r a y G o d to enable them to resist every other assault of L u c i f e r a n d h i s agents. O n l y thus c o u l d the Pope a n d the C o u n c i l Fathers p u r i f y themselves of the odious c r i m e of apostasy. A n y c o m m e n t w o u l d be superfluous. Ugo Apollonio. Let us note that there are t w o Osservatores at R o m e , both of w h i c h are produced i n the V a t i c a n C i t y i n the same office. T h e Osservatore R o m a n o d a i l y is the official V a t i c a n newspaper. T h e p o s i t i o n of the Osservatore della D o m e n i c a , o n the other h a n d , is m u c h less clear. A s its n a m e indicates, it is a w e e k l y , a n d its editors are d i s t i n c t l y progressive w h i c h perhaps i n part e x p l a i n s the tone of the article i n w h i c h I a m i m p l i c a t e d . Nevertheless, a n d this i s v e r y i m p o r t a n t , i t is a special n u m b e r w h i c h makes a b i g book of 225 pages. It contains a complete h i s t o r y a n d resume of the C o u n c i l , a n d there is a preface b y H i s E m i n e n c e , C a r d i n a l C i c o g n a n i , Secretary of State f o r the V a t i c a n , a n d b y M o n s i g n o r F e l i c i , Secretary G e n e r a l of the C o u n c i l . It has a l l the characteristics of a n official V a t i c a n d o c u m e n t . T h u s the accusations against the authors of pamphlets o n the Jewish p r o b l e m , a n d against m e i n p a r t i c u l a r , are of exceptional gravity. A l t h o u g h as a general rule I a v o i d a l l personal polemics, I find I am obliged to p u t this matter straight, since I c a r r y the entire resp o n s i b i l i t y f o r the material I p u b l i s h . O t h e r w i s e C a t h o l i c s t h r o u g h out the w o r l d w h o read this article w i l l receive the impression that I a m a fanatical anti-Semite, b o i l i n g over w i t h f u r y a n d h a t r e d , p l o t t i n g massacres a n d persecution, a n d s h o w e r i n g the C o u n c i l Fathers w i t h a j u m b l e of gratuitous, illogical a n d c a l u m n i o u s accusations. Let us then e x a m i n e the accusations b r o u g h t against m e one b y one. T h e first accusation is that " t h e y (the authors of these pamphlets) are a l l either a n o n y m o u s or p s e u d o n y m o u s ; i n certain instances they are concealed behind signatures subsequently discovered to be either i m a g i n a r y o r false".

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A s far as I a m concerned, this accusation is completely false, for m y pamphlet was signed b y m y name. T h e second accusation is that " m a n y of these p a m p h l e t s are entrenched b e h i n d a suspect preoccupation w i t h o r t h o d o x y , w h i c h they use as a pretext f o r ill-considered attacks o n C a r d i n a l s a n d Bishops, w h o m they accuse of i n t r o d u c i n g heresies, seeking to subvert the C h u r c h , s e l l i n g the C h u r c h f o r e a r t h l y rewards, a n d so o n ; o n the other h a n d , others are d i s t i n c t l y anti-Semitic i n tone a n d u n j u s t l y attack m a n y representatives of the C h u r c h " . H o w e v e r , I d i d not m a k e an ill-considered attack on C a r d i n a l s a n d Bishops. I d i d not accuse them u n j u s t l y of seeking to subvert the Church. R e l y i n g o n Jewish sources, I demonstrated that t h r o u g h ignorance of the Jewish question they h a d f a l l e n i n t o a trap most s k i l f u l l y prepared b y the leaders of great Jewish organisations i n c o n j u n c t i o n w i t h a s m a l l m i n o r i t y of progressives. D o u b t l e s s the C o u n c i l Fathers are w e l l acquainted w i t h the b i b l i cal Judaism of the O l d Testament, but w h a t do they k n o w of contemporary t a l m u d i c Judaism? T h e t h i r d accusation is the c o m m o n o r i g i n of these pamphlets. " T h e first a n d most massive d o c u m e n t - - a r o u n d w h i c h a l l the other lesser pamphlets w h i c h f o l l o w e d m a y be said to g r a v i t a t e - - w a s published i n A u g u s t 1962 u n d e r the p s e u d o n y m of M a u r i c e P i n a y . A c c o r d i n g to the i n t r o d u c t i o n , this w o r k s h o u l d h a v e contained 'terrible revelations', whereas it contains, o n the c o n t r a r y , a j u m b l e of gratuitous and i l l o g i c a l accusations against the C o u n c i l F a t h e r s . " T h e p a m p h l e t w h i c h I circulated at the C o u n c i l has n o t h i n g i n c o m m o n w i t h M a u r i c e P i n a y ' s book, n o r f o r that m a t t e r , w i t h a n y of the other pamphlets p u b l i s h e d at R o m e . A s far as I am aware, I a m the o n l y person to have made k n o w n the role of Jules Isaac, spokesman of the great Jewish organisations, i n the V a t i c a n C o u n c i l , a n d the o n l y person to have circulated to the C o u n c i l texts f r o m the w o r k s of Jules Isaac, Joshua Jehouda a n d other doctors of Israel, texts w h i c h were f u n d a m e n t a l to a comprehension of the issue o n w h i c h the C o u n c i l Fathers voted. T h e f o u r t h accusation is that of i n c i t i n g to massacre a n d persecution against the deicide people. " H o w e v e r , the most i m p o r t a n t a n d bitter attacks were directed against 'falsely converted Jews' a n d the ' i n t e r n a t i o n a l judaeo-masonic B ' n a i B ' r i t h o r g a n i s a t i o n ' . A n u m b e r of pamphlets and c i r c u l a r letters were sent to the C o u n c i l Fathers at their private addresses, asserting that 'the Jewish people alone is

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the deicide people', and that as a result, i t m u s t be ' f o u g h t a n d exterm i n a t e d ' , since ' t h r o u g h M a s o n r y , C o m m u n i s m and a l l the subversive organisations w h i c h it has created and directs, Judaism arrog a n t l y a n d i m p l a c a b l y continues to combat C h r i s t ' . " N o w h e r e h a v e I ever w r i t t e n that the Jewish deicide people h a d to be f o u g h t a n d e x t e r m i n a t e d . T h e article c o n t i n u e s : " R a c i s m , f a n a t i c i s m and the most obstinate opposition were displayed b y certain anti-Jewish groups i n n u m e r o u s small p u b l i c a t i o n s u r g i n g ferocious persecution against the Jews, 'fathers of deceit and c a l u m n y ' , q u o t i n g C h u r c h d o g m a or teaching i n support or a p p r o v a l . A s a n e x a m p l e we quote f r o m some of these v i o l e n t p u b l i c a t i o n s w h i c h w e have before u s : T h e Problem of the Jews at the Council b y L. de P o n c i n s , etc. I n a l l these pamphlets, just as i n C o m m o n Sense, p r i n t e d i n N e w Jersey and i n yet others, the accusations are the same and they s p r i n g f r o m the same roots of m i s u n d e r s t a n d i n g , intolerance, scorn and hatred of the Jewish people." R a c i s m , f a n a t i c i s m , ferocious persecution, intolerance, incompreh e n s i o n , scorn and hatred towards the Jewish p e o p l e ! I h a v e never w r i t t e n one single line w h i c h c o u l d be construed as a f o u n d a t i o n for CD

a n y of these accusations, but since I am v i r t u a l l y described as a " p o g r o m i s t " , I w o u l d ask the f a i r - m i n d e d reader to consider the degree of violence i m p l i c i t i n the methods and proposals for a solution to the Jewish p r o b l e m w h i c h I d r e w u p s h o r t l y before the outbreak of the last w a r , i n a d o c u m e n t w h i c h was sent to Heads of State a n d Jewish leaders a l l over the w o r l d , a n d w h i c h is reproduced here i n f u l l i n A p p e n d i x I. T h e fifth accusation is that " t h e c a m p a i g n , as we have remarked above, w a s n o t confined to I t a l y , b u t spread over the w h o l e of the l a t i n w o r l d . . . . C a r d i n a l Bea, i n presenting his proposed decree i n f a v o u r of the Jews and i n o p p o s i t i o n to the Evangelists, concealed f r o m the C o u n c i l Fathers that he was repeating the theses w h i c h h a d been suggested to h i m b y the M a s o n i c order of the B ' n a i B ' r i t h . C a r d i n a l Bea, w h o as w e k n o w created a s t u d y g r o u p i n the heart of the Secretariat f o r C h r i s t i a n U n i t y , i n obedience to the express wishes of Pope John, i n order to e x a m i n e f r o m the solely theological and religious p o i n t of v i e w the relations between the C h u r c h a n d the Jewish people, and w h o drafted the declaration o n the Jewish p r o b l e m - - C a r d i n a l Bea was attacked b y a l l the a n o n y m o u s authors of the various pamphlets w i t h incredible vehemence and h o s t i l i t y . It is e n o u g h to remark that they attempted to prove his Jewish o r i g i n b y m a i n t a i n i n g that ' i n the past centuries the name of " B e h a " is f o u n d i n several families i n G e r m a n y and A u s t r i a , a name w h i c h

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is the phonetic equivalent of the sephardic " B e j a " , f r o m the latinisat i o n o f w h i c h o n e arrives at t h e Jewish or c r y p t o - J e w i s h C a r d i n a l Bea' . . . " I d i d n o t attack C a r d i n a l Bea w i t h " i n c r e d i b l e vehemence a n d h o s t i l i t y " ; I o n l y w r o t e the f o l l o w i n g f e w lines about h i m . Some time after (his v i s i t to t h e Pope), Isaac " l e a r n e d w i t h j o y that h i s suggestions h a d been considered b y the Pope a n d h a n d e d o n to C a r d i n a l Bea f o r e x a m i n a t i o n . T h e latter set u p a special w o r k i n g p a r t y i n the bosom of the Secretariat f o r C h r i s t i a n U n i t y , to s t u d y relations between t h e C h u r c h a n d Israel, w h i c h f i n a l l y resulted i n the C o u n c i l V o t e o n 20th N o v e m b e r 1964." T h e s i x t h a n d final accusation is that " i t is sad to relate that even H i s H o l i n e s s P a u l V I was n o t spared f r o m the avalanche of venomous attacks unleashed against t h e H i e r a r c h y " . B u t the o n l y m e n t i o n that I made of Pope P a u l V I was i n the f o l l o w i n g l i n e s : " ( A f t e r the vote i n N o v e m b e r 1964) the Sovereign Pontiff, considering that a vote w i t h s u c h considerable bearings o n politics a n d doctrine needed ripe reflection, refused to r a t i f y it, a n d postponed t h e decision to the n e x t a n d final session of the C o u n c i l , w h i c h is to open o n 14th September 1965. T h e final vote o n the Jewish question took place o n 14th O c t o b e r 1965 a n d was p r o m u l gated b y the Pope o n 28th O c t o b e r . " I n a w o r d , t h e n , t h e accusations against m e i n the Osservatore della Domenica are completely false, a n d c a n o n l y be accounted f o r by t h e ignorance o r bad f a i t h of t h e a u t h o r of this article. A l l w h o struggle against the forces of subversion i n the m o d e r n w o r l d encounter this procedure. N e s t a W e b s t e r , w h o specialised i n t h e study of r e v o l u t i o n a r y movements, relates h e r o w n experiences i n her Secret Societies and Subversive M o v e m e n t s (preface, v ) : " W h e n I first began to w r i t e o n r e v o l u t i o n a w e l l - k n o w n L o n don p u b l i s h e r said to me, 'Remember that if y o u take a n antir e v o l u t i o n a r y line y o u w i l l have the w h o l e l i t e r a r y w o r l d against y o u . ' T h i s appears to me e x t r a o r d i n a r y . . . . If I was w r o n g either i n m y conclusions or facts I was prepared to be challenged. S h o u l d not years of laborious historical research meet either w i t h recognition or w i t h reasoned a n d scholarly r e f u t a t i o n ? B u t a l t h o u g h m y book received a great m a n y generous a n d appreciative reviews i n the Press, criticisms w h i c h were hostile took a f o r m w h i c h I h a d never a n t i c i p a t e d . N o t a single honest attempt w a s made to refute either m y French R e v o l u t i o n or W o r l d Revolution b y the usual methods of controversy; statements f o u n d e d o n d o c u m e n t a r y evidence were met w i t h flat contradiction u n s u p p o r t e d b y a shred

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of counter-evidence. I n general the p l a n adopted was not to dis-

m e t h o d of attack is unparalleled i n a n y other spheres of l i t e r a r y controversy. "It is interesting to note that precisely the same l i n e was adopted a h u n d r e d years ago w i t h regard to Professor R o b i s o n a n d the A b b e B a r r u e l , whose w o r k s o n the secret causes of the F r e n c h R e v o l u t i o n created a n immense sensation i n their d a y . " T h e r e is n o t h i n g n e w i n these methods, b u t it is perhaps s u r p r i s i n g to find a p u b l i c a t i o n , w h i c h b y a l l appearances is the spokesman of the V a t i c a n , u s i n g similar methods w h e n i t is a question as serious as a c o n c i l i a r vote w h i c h m a y alter the age-old doctrine of the C h u r c h , a n d the behaviour of m i l l i o n s of C a t h o l i c s t h r o u g h o u t the w o r l d . H o w e v e r , n o w that the reader has been i n f o r m e d of a l l the necessary documents i n the case, he m a y judge for himself.

15 H O W T H E JEWS C H A N G E D C A T H O L I C THINKING T H E article i n the Osservatore della Domenica takes me to task for h a v i n g b r o u g h t c a l u m n i o u s and totally u n j u s t i f i e d accusations against C a r d i n a l Bea. B u t a b o m b exploded o n 25th January 1966, for o n that date a n A m e r i c a n r e v i e w p u b l i s h e d documents of the highest interest o n the role of C a r d i n a l Bea a n d the w o r l d Jewish organisations i n V a t i c a n C o u n c i l II. I n their issue of that date the m a g a z i n e L o o k , w h i c h numbers 7,500,000 readers, p u b l i s h e d a leading article entitled " H o w the Jews changed C a t h o l i c T h i n k i n g " - - w r i t t e n b y their senior editor, Joseph R o d d y - - w h i c h gave m a n y details of the secret negotiations held i n N e w Y o r k a n d R o m e b y C a r d i n a l Bea w i t h the leaders of the great w o r l d J e w i s h organisations, such as the B ' n a i B ' r i t h , the A m e r i c a n Jewish C o m m i t t e e , a n d others. T h e a u t h o r begins the article b y r e c a l l i n g the r e s p o n s i b i l i t y of the C a t h o l i c C h u r c h , for, as he says, her d o c t r i n a l teaching is the p r i n cipal cause of anti-Semitism i n the modern w o r l d , and i t is w o r t h n o t i n g that on this p o i n t he f a i t h f u l l y f o l l o w s Jules Isaac's thesis. Space prevents us f r o m r e p r o d u c i n g m o r e t h a n the f o l l o w i n g i m portant passages, w h i c h we have selected f r o m the a r t i c l e : " T h e best hope that the C h u r c h of R o m e w i l l not again seem an accomplice to genocide is the f o u r t h chapter of its Declaration on the R e l a t i o n of the Church to Non-Christian Religious, which Pope P a u l V I declared C h u r c h l a w near the end of V a t i c a n C o u n c i l II. A t no place i n his address f r o m the C h a i r of Peter d i d the Pope talk of Jules Isaac. B u t perhaps the A r c h b i s h o p of A i x , C h a r l e s de Provenchères, had made Isaac's role perfectly clear some f e w years earlier. 'It is a sign of the times', the A r c h b i s h o p said, 'that a l a y m a n , and a Jewish l a y m a n at that, has become the o r i g i n a t o r of a C o u n c i l decree.' " 167

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R o d d y t h e n mentions the w o r k of Jules Isaac a n d the book w h i c h he p u b l i s h e d o n the question of the relations between Jews a n d C h r i s t i a n s . T o r e t u r n to the a r t i c l e : "Isaac's book was noticed. I n 1949, Pope Pius X I I received its a u t h o r b r i e f l y . B u t eleven years w e n t b y before Isaac saw real hope. I n R o m e , i n mid-June 1960, the F r e n c h Embassy pressed Isaac o n to the H o l y See. Isaac w a n t e d to see John X X I I I . Isaac w e n t to A u g u s t i n Bea, the one G e r m a n Jesuit i n the College of C a r d i n a l s . 'In h i m I f o u n d p o w e r f u l s u p p o r t ' , Isaac said. T h e n e x t d a y the support was even stronger. John X X I I I . . . reached for Jules Isaac's h a n d , then sat beside h i m . 'I asked if I m i g h t take a w a y some sparks of h o p e ' , Isaac recalled. J o h n said he h a d a r i g h t to m o r e t h a n hope. A f t e r Isaac left, J o h n made i t clear to the administrators i n the V a t i c a n ' s C u r i a that a firm condemnat i o n of C a t h o l i c anti-Semitism was to come f r o m the C o u n c i l he h a d called. T o J o h n , the G e r m a n C a r d i n a l seemed the r i g h t legislative w h i p for the job. " B y t h e n , there was a f a i r a m o u n t of talk passing between the V a t i c a n C o u n c i l offices a n d Jewish g r o u p s , and b o t h the A m e r i c a n Jewish C o m m i t t e e a n d the A n t i - D e f a m a t i o n League of B ' n a i B ' r i t h were heard l o u d a n d clear i n R o m e . R a b b i A b r a h a m J. H e s c h e l of N e w Y o r k ' s Jewish T h e o l o g i c a l S e m i n a r y , w h o first k n e w of Bea i n B e r l i n t h i r t y years ago, met w i t h the C a r d i n a l i n R o m e . Bea h a d already read the A m e r i c a n Jewish C o m m i t t e e ' s The Image of the Jews in Catholic Teaching. It was f o l l o w e d b y a n o t h e r A . J . C . paper, the t w e n t y - t h r e e page s t u d y , A n t i - J e w i s h Elements i n C a t h o l i c Liturgy. S p e a k i n g for the A . J . C . H e s c h e l said he hoped the V a t i c a n C o u n c i l w o u l d purge C a t h o l i c teaching of a l l suggestions that the Jews were a cursed race. A n d i n d o i n g that, H e s c h e l felt, the C o u n c i l s h o u l d i n no w a y e x h o r t Jews to become C h r i s t i a n s . A b o u t the same time, Israel's D r . N a h u m G o l d m a n n , head of the W o r l d Conference of Jewish O r g a n i s a t i o n s , whose members ranged i n creed f r o m the most o r t h o d o x to l i b e r a l , pressed its aspirations o n the Pope. B ' n a i B ' r i t h w a n t e d the C a t h o l i c s to delete a l l language f r o m the C h u r c h services that c o u l d even seem anti-Semitic. N o t t h e n , n o r i n a n y time to come, w o u l d that be a simple t h i n g to do. " T h e C a t h o l i c l i t u r g y , w h e r e it was d r a w n f r o m w r i t i n g s of the early C h u r c h Fathers, c o u l d easily be edited. B u t not the Gospels. E v e n if M a t t h e w , M a r k , L u k e a n d John were better at evangelism t h a n h i s t o r y , their w r i t i n g s w e r e d i v i n e l y i n s p i r e d , according to C a t h o l i c d o g m a , a n d about as easy to alter as the centre of the s u n . T h a t d i f f i c u l t y p u t b o t h C a t h o l i c s w i t h the v e r y

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best intentions and Jews w i t h the deepest u n d e r s t a n d i n g of C a t h o l i c i s m i n a theological f i x . It also b r o u g h t o u t the conservative opposition i n the C h u r c h a n d , to some extent, A r a b anxieties i n the M i d d l e East. T h e conservative charge against the Jews w a s that they were deicides, g u i l t y of k i l l i n g G o d i n the h u m a n - d i v i n e person of C h r i s t . . . . C l e a r l y , then, C a t h o l i c S c r i p t u r e w o u l d be at issue i f t h e C o u n c i l spoke about deicides a n d Jews. W i s e a n d long-mitred heads a r o u n d the C u r i a w a r n e d that the bishops i n C o u n c i l s h o u l d n o t t o u c h this issue w i t h ten-foot staffs. B u t still there was John X X I I I , w h o said they m u s t . " I f t h e i n v i o l a b i l i t y of H o l y W r i t was most of the problem i n R o m e , t h e rest w a s t h e Arab-Israeli w a r . . . . I n R o m e the w o r d f r o m t h e M i d d l e East a n d t h e conservatives w a s that a Jewish declaration w o u l d be i n o p p o r t u n e . F r o m the W e s t , w h e r e 225,500 m o r e Jews l i v e i n N e w Y o r k than i n Israel, t h e w o r d w a s that d r o p p i n g the declaration w o u l d be a c a l a m i t y . . . . " S t i l l , f o r the bishops, there was q u i t e a b i t of s u p p l e m e n t a r y reading o n Jews. Some agency close e n o u g h to t h e V a t i c a n to have the addresses i n R o m e of the C o u n c i l ' s 2,200 v i s i t i n g C a r d i n a l s a n d Bishops, s u p p l i e d each w i t h a 900 page book, Il C o m p l o t t o contro l a Chiesa (The Plot Against the Church). I n it, among reams of s c u r r i l i t y , was a k i n d of f e t c h i n g shred of t r u t h . Its c l a i m that t h e C h u r c h was being infiltrated b y Jews w o u l d i n t r i g u e antiSemites. For, i n fact, ordained Jews a r o u n d R o m e w o r k i n g o n the Jewish declaration i n c l u d e d Father B a u m , as w e l l as M g r . John Oesterreicher, o n Bea's staff at the Secretariat. Bea, himself, according to t h e C a i r o d a i l y , A l Gomhuria, w a s a Jew named Behar. " N e i t h e r B a u m n o r Oesterreicher w a s w i t h Bea i n the late afternoon o n 31st M a r c h 1963, w h e n a l i m o u s i n e was w a i t i n g f o r h i m outside t h e H o t e l P l a z a i n N e w Y o r k . T h e ride ended about six blocks a w a y , outside t h e offices of t h e A m e r i c a n Jewish C o m mittee. T h e r e a latter-day S a n h e d r i n w a s w a i t i n g to greet the head of the Secretariat f o r C h r i s t i a n U n i t y . T h e g a t h e r i n g w a s kept secret f r o m the Press. Bea w a n t e d neither the H o l y See n o r the A r a b League to k n o w he was there to take questions the Jews w a n t e d to hear answered. 'I a m n o t authorised to speak officially,' he told t h e m . 'I c a n , therefore, speak o n l y of w h a t , i n m y o p i n i o n , c o u l d be effected, indeed, s h o u l d be effected, b y the C o u n c i l . ' T h e n he spelled o u t the p r o b l e m . ' I n r o u n d terms,' he said, ' t h e Jews are accused of being g u i l t y of deicide, and o n them is supposed to l i e a curse.' H e countered both charges. Because even i n t h e accounts of the Evangelists, o n l y the leaders of the Jews then i n Jerusalem and a very small g r o u p of followers shouted

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for the death sentence o n Jesus, a l l those absent a n d the generations of Jews u n b o r n were not i m p l i c a t e d i n deicide i n a n y w a y , Bea said. A s to the curse, it c o u l d not c o n d e m n the crucifiers anyw a y , the C a r d i n a l reasoned, because C h r i s t ' s d y i n g words were a prayer for their p a r d o n . ' T h e rabbis i n the room w a n t e d to k n o w then if the declaration w o u l d specify deicide, the curse a n d the rejection of the Jewish people b y G o d as errors i n C h r i s t i a n teaching. I m p l i c i t i n their question was the most t o u c h y p r o b l e m of the N e w Testament. "Bea's answer was oblique. ' A c t u a l l y , ' he w e n t o n , 'it is w r o n g to seek the chief cause of anti-Semitism i n p u r e l y religious sources --in the Gospel accounts, for example. These religious causes, i n so far as t h e y are adduced (often t h e y are not), are often m e r e l y an excuse and a veil to cover over other more operative reasons for e n m i t y ' . . . . " N o t l o n g after that, the R o l f H o c h h u t h p l a y The Deputy opened to depict Pius X I I as the V i c a r of C h r i s t w h o f e l l silent w h i l e H i t l e r w e n t to the F i n a l S o l u t i o n . M o n t i n i , the A r c h b i s h o p of M i l a n , w r o t e a n attack o n the p l a y i n the Tablet of L o n d o n , and a defence of the Pope, whose secretary he h a d been. A f e w m o n t h s later, Pope John X X I I I was dead, a n d M o n t i n i became Pope P a u l V I . " A t the second session of the C o u n c i l , i n a u t u m n 1963, the Jewish declaration came to the bishops as chapter f o u r of the larger declaration O n Ecumenism . . . but the session ended w i t h o u t the vote o n the Jews or religious l i b e r t y , a n d o n a dist i n c t l y sour note, despite the Pope's a n n o u n c e d visit to the H o l y L a n d . ' S o m e t h i n g h a d happened b e h i n d the scenes', the voice of the N a t i o n a l C a t h o l i c W e l f a r e Conference w r o t e . '(It is) one of the mysteries of the second session.' " T w o v e r y concerned Jewish gentlemen w h o h a d to reflect h a r d on s u c h mysteries were 59-year-old Joseph L i c h t e n of B ' n a i B ' r i t h ' s A n t i - D e f a m a t i o n League i n N e w Y o r k , a n d Z a c h a r i a h Shuster, 63, of the A m e r i c a n Jewish C o m m i t t e e . T h e strongest possible Jewish declaration was their c o m m o n cause." T h e article i n Look then gives a detailed report of the f r a n t i c efforts made i n R o m e b y the representatives of the great Jewish organisations, and we learn that a p p a r e n t l y the N e w Y o r k Times, whose owners and directors are Jewish, was the best i n f o r m e d paper o n the progress of the negotiations. " T o find o u t h o w the C o u n c i l was g o i n g , m a n y U . S . bishops in Rome depended o n w h a t they read i n the N e w Y o r k Times. A n d so did the A . J . C . and the B ' n a i B ' r i t h . T h a t paper was the place to make p o i n t s . "

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T h e n , " M g r . George H i g g i n s , of the N a t i o n a l C a t h o l i c W e l f a r e Conference i n W a s h i n g t o n , D . C . , helped arrange a papal audience for U . N . A m b a s s a d o r , A r t h u r J. G o l d b e r g , w h o was a Supreme C o u r t Justice at the time. R a b b i H e s c h e l briefed G o l d b e r g before the Justice a n d the Pope discussed the declaration . . . and C a r d i n a l C u s h i n g arranged an audience w i t h the Pope for H e s c h e l . W i t h the A . J . C ' s Shuster beside h i m , H e s c h e l talked h a r d about deicide a n d g u i l t , and asked the Pontiff to press for a declaration i n w h i c h C a t h o l i c s w o u l d be forbidden to proselytise Jews. P a u l , somewhat affronted, w o u l d i n no w a y agree . . . and the audience did not end as c o r d i a l l y as it began. . . . " T h e Rabbi's audience w i t h P a u l i n the V a t i c a n , l i k e Bea's meeting w i t h the A . J . C . i n N e w Y o r k , was g r a n t e d o n the cond i t i o n that i t w o u l d be kept secret. It was undercover s u m m i t conferences of that sort that led conservatives to c l a i m that A m e r i can Jews were the n e w powers b e h i n d the C h u r c h . " B u t on the floor of the C o u n c i l , things looked even worse to the conservatives. T h e r e , it seemed to them as if C a t h o l i c bishops were w o r k i n g for the Jews. A t issue was the weakened text. . . . T h e A r a b bishops argued that a declaration f a v o u r i n g Jews w o u l d expose C a t h o l i c s to persecution as l o n g as A r a b s f o u g h t Israelis. T h e i r allies i n this h o l y w a r were conservative Italians, Spaniards a n d S o u t h A m e r i c a n s . T h e y saw the structure of the f a i t h being shaken b y theological liberals w h o t h o u g h t C h u r c h teaching c o u l d change. " W h e n the declaration reappeared at the t h i r d session's e n d , it was i n a w h o l l y n e w d o c u m e n t called The Declaration of the R e l a t i o n of the Church to Non-Christian Religions. I n that sett i n g , the bishops approved it w i t h a 1,770 to 185 vote. T h e r e was considerable joy a m o n g Jews i n the U n i t e d States because their declaration h a d finally come o u t . " I n fact it h a d not. " T h e r e were troubles to face. I n Segni, near R o m e , B i s h o p L u i g i C a r l i w r o t e i n the F e b r u a r y 1965 issue of his diocesan m a g a z i n e that the Jews of C h r i s t ' s time a n d their descendants d o w n to the present were collectively g u i l t y of C h r i s t ' s death. A f e w weeks later, on Passion S u n d a y , at a n outdoor M a s s i n R o m e , Pope P a u l talked of the C r u c i f i x i o n a n d the Jews' h e a v y part i n it. Rome's chief r a b b i , E l i o Toaff, said i n saddened r e p l y that i n 'even the most qualified C a t h o l i c personalities, the i m m i n e n c e of Easter causes prejudices to re-emerge*. " O n 25th A p r i l 1965, the N e w Y o r k Times correspondent i n R o m e . Robert C . D o t y . . . said the Jewish declaration was i n

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trouble . . . a n d that the Pope h a d t u r n e d it over to f o u r consultants to clear it of its contradictions to S c r i p t u r e a n d m a k e it less objectionable to A r a b s . It was about as refuted as a Times story ever gets. W h e n C a r d i n a l Bea arrived i n N e w Y o r k three days later, h e h a d h i s priest-secretary d e n y D o t y ' s story b y sayi n g that h i s Secretariat f o r C h r i s t i a n U n i t y s t i l l h a d f u l l c o n t r o l of the Jewish declaration. T h e n came a n apologia f o r P a u l ' s serm o n . ' K e e p i n m i n d that the Pope w a s speaking to o r d i n a r y a n d simple f a i t h f u l p e o p l e - - n o t before a learned b o d y ' , the priest said. A s to the anti-Semitic B i s h o p of Segni, the C a r d i n a l ' s m a n said that C a r l i ' s v i e w s were definitely n o t those of the Secretariat. M o r i s s B . A b r a m of t h e A . J . C . w a s at the airport to greet Bea a n d f o u n d h i s secretary's views o n that reassuring. " I n R o m e a f e w days later, some f r a c t i o n of the Secretariat met to vote o n the bishop's suggested modi. O n 15th M a y , the Secretariat closed its meeting, a n d the bishops w e n t their separate w a y s . . . a l l w i t h lips sealed. " I n fact, the s t u d y was finished, the damage was done, a n d there existed w h a t m a n y regard as a s u b s t a n t i a l l y n e w declaration o n the Jews. " A t V a t i c a n II's f o u r t h a n d last session, there was n o h e l p i n sight. A n d t h i n g s were h a p p e n i n g very fast. T h e text came o u t w e a k e n e d , as the Times said i t w o u l d . T h e n the Pope took off f o r the U . N . , w h e r e h i s jamais plus la guerre speech was a t r i u m p h . A f t e r that, he greeted the president of the A . J . C . i n a n East Side C h u r c h . T h a t looked good f o r t h e cause. . . . B u t t h e o p p o s i t i o n , not content w i t h a weakened declaration, w a n t e d the total v i c t o r y of n o declaration at a l l . F o r that, the A r a b ' s last w o r d s were 'respectfully s u b m i t t e d ' i n a twenty-eight-page m e m o r a n d u m c a l l i n g o n the bishops to save the f a i t h f r o m ' C o m m u n i s m a n d atheism a n d the J e w i s h - C o m m u n i s t alliance'. " I n R o m e , the bishops' vote was set f o r 14th O c t o b e r a n d to L i c h t e n a n d Shuster, the prospects of a n y t h i n g better looked almost hopeless. There were telephone calls to be made to the A . J . C . a n d the B ' n a i B ' r i t h i n N e w Y o r k , b u t these were n o t m u c h h e l p at either e n d . . . . L i c h t e n sent telegrams to about t w e n t y - f i v e bishops he t h o u g h t c o u l d s t i l l h e l p retrieve the strong text, b u t H i g g i n s q u i e t l y t o l d h i m to g i v e u p . A b b e Rene L a u r e n t i n , a C o u n c i l staff m a n (and correspondent of Le Figaro) w r o t e to a l l t h e bishops w i t h a last-minute appeal to conscience. " F i n a l l y , the vote took place, a n d exactly 250 bishops voted against the declaration, w h i l e 1,763 supported i t . T h r o u g h m u c h of the U . S . a n d E u r o p e , the Press minutes later made the complex s i m p l e w i t h headlines reading V A T I C A N P A R D O N S J E W S , J E W S

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G U I L T Y or J E W S E X O N E R A T E D I N R O M E . G l o w i n g statements came f r o m spokesmen of the A . J . C . a n d B ' n a i B ' r i t h , b u t each h a d a note of disappointment that the strong declaration h a d been diluted. Bea's f r i e n d H e s c h e l was the harshest a n d called the C o u n c i l ' s f a i l u r e to deal w i t h deicide ' a n act of p a y i n g homage to Satan'. NOT

" A v i e w p o p u l a r i n the U . S . was that some k i n d of forgiveness h a d been granted the Jews. T h e n o t i o n w a s b o t h started a n d sustained b y the Press, b u t there was n o basis f o r i t i n the declarat i o n . . . . A n d one of the hypotheses that B ' n a i B ' r i t h a n d the A . J . C . must ponder is that m u c h A r a b resistance a n d some theological intransigence w e r e creatures of Jewish l o b b y i n g . . . . There are C a t h o l i c s close to w h a t w e n t o n i n R o m e w h o t h i n k that Jewish energy d i d h a r m . . . . T h e r e were m a n y bishops at the C o u n c i l w h o felt Jewish pressure i n R o m e a n d resented i t . T h e y t h o u g h t Bea's enemies were proved r i g h t w h e n the C o u n c i l secrets turned u p i n A m e r i c a n papers. ' H e w a n t s to t u r n the C h u r c h over to the Jews,' the hatemongers said of the o l d c a r d i n a l , and some dogmatics i n the C o u n c i l t h o u g h t the charge about r i g h t . " F a t h e r F e l i x M o r l i o n at the Pro D e o U n i v e r s i t y , w h o heads the study g r o u p w o r k i n g closely w i t h the A . J . C . t h o u g h t the p r o m u l gated text the best. . . . M o r l i o n k n e w just w h a t the Jews d i d to get the declaration a n d w h y the C a t h o l i c s h a d settled f o r its compromise. ' W e could have beaten the dogmatics', he insisted. They could indeed, but the cost w o u l d have been a split in the Church." (Look, 25th J a n u a r y 1966, p p . 19-23) T h i s article is of the utmost interest for it gives us numerous details of C a r d i n a l Bea's secret negotiations w i t h the leaders of the great A m e r i c a n Jewish organisations, a n d i n p a r t i c u l a r w i t h the B'nai B'rith. T h e a u t h o r of the article is o b v i o u s l y i n close contact w i t h these leaders a n d it must almost c e r t a i n l y have been t h e y w h o supplied h i m w i t h h i s d o c u m e n t a t i o n . C a r d i n a l Bea has a l l h i s s y m p a t h y a n d is depicted as m a k i n g incessant efforts for the t r i u m p h of the Jewish cause at R o m e . Far f r o m being the product of " a n t i - S e m i t i c " opponents, it is w r i t ten a n d produced b y parties e m i n e n t l y favourable to the Jewish cause, a n d thus cannot be dismissed as a w o r k motivated b y hatred or bad f a i t h . It was read b y 7,500.000 people at least, a n d y e t , as far as 1 k n o w , the p u b l i c a t i o n of this e x t r a o r d i n a r y d o c u m e n t produced n o reaction at R o m e or a n y w h e r e else. In the w h o l e C a t h o l i c C h u r c h no one has risen to express astonishment or ask for a n e x p l a n a t i o n .

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I n these circumstances w e w o u l d be glad to read at least a reasoned r e p l y f r o m the V a t i c a n , f a i l i n g w h i c h w e are obliged to c o n c l u d e that C a r d i n a l Bea came to a secret u n d e r s t a n d i n g w i t h the leaders of the great A m e r i c a n Jewish organisations, a n d i n p a r t i c u l a r w i t h the B ' n a i B ' r i t h , to w o r k f o r the t r i u m p h of the Jewish cause, despite the o p p o s i t i o n of the conservatives i n the C u r i a a n d elsewhere. H o w e v e r that m a y be, the spectacle of a c a r d i n a l i n o n e of the highest posts of the C a t h o l i c H i e r a r c h y o f f e r i n g excuses to A m e r i c a n Jews because the Pope h a d read f r o m a n d commented o n the Gospel account of the Passion i n H o l y W e e k , is s o m e t h i n g w h i c h h a d never yet been seen i n the w h o l e t w o t h o u s a n d years of the h i s t o r y of Christianity. T h i s c l a i m of the Jews to have the Gospels censored has spread since the n e w attitude adopted b y the C o u n c i l . O n 1st January 1966, la Terre Retrouvée, a Z i o n i s t p u b l i c a t i o n f r o m Paris, published a n article about a six v o l u m e Sacred H i s t o r y b y H a c h e t t e . T h e f o l l o w i n g is a t y p i c a l passage f r o m the article i n q u e s t i o n : " W h a t w e take exception to i n these v e r y b e a u t i f u l colour printed volumes, is their c o n f o r m i t y . . . . " T h e i r pictures are a servile a n d pious a m p l i f i c a t i o n of the text. A n d the text, as f a r as the O l d Testament is concerned, is resumed in c o n f o r m i t y w i t h the official doctrine of the C h u r c h o n the role of C h r i s t , as is s h o w n , f o r e x a m p l e , b y the title of the f o u r t h v o l u m e i n the s e r i e s - - F r o m D a v i d to the M e s s i a h . It is taken for granted that t h e M e s s i a h h a s come, that D a v i d ' s l i n e leads to h i m , a n d that the M e s s i a h is Jesus. Doubtless one can argue this p r o b l e m of the M e s s i a h w i t h Israel i n theology, or i n a l l sorts of other fields. B u t boys and girls s h o u l d not be served w i t h a t r u t h w h i c h is o n l y a Gospel truth and w h i c h the whole teaching of Israel denies. " O f course, w e do n o t c l a i m that o n l y e c u m e n i c a l Sacred H i s t o r y m a y be taught. T h a t w o u l d be impossible. N o r do w e c l a i m that C h r i s t i a n teaching s h o u l d censor itself, e x c e p t - - a n d w e believe that i n this matter, since the C o u n c i l , i t has a positive o b l i g a t i o n --when it is a question of r e p l a c i n g the doctrine of contempt of the Jews w i t h the doctrine of esteem . . . the idea of o n e s e w i n g hatred i n the souls of the boys a n d girls f o r w h o m these books were w r i t t e n is a f r i g h t f u l t h i n g to c o n t e m p l a t e . " (Paul G i n i e w s k i : La Terre Retrouvée) T h u s , according to la Terre Retrouvée. spreading the k n o w l e d g e of the Gospels is to propagate t h r o u g h o u t the w o r l d a f r i g h t f u l seed of h a t r e d !

A P P E N D I X

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A P P E A L TO H E A D S OF S T A T E W E give below the text of a n appeal p e r s o n a l l y addressed b y the a u t h o r almost e x a c t l y o n e year before the Second W o r l d W a r broke out to the heads of State a l l over the w o r l d , suggesting the creation of a n i n t e r n a t i o n a l c o m m i s s i o n as the first step to be taken towards a peaceful s o l u t i o n of the Jewish p r o b l e m : T h e experience of forty centuries of history bears witness over a longer period than any other known example to the fact that there is such a thing as the Jewish p r o b l e m . For f o r t y centuries the essential features of the p r o b l e m have scarcely changed, w h e t h e r i n the p o l i t i c a l , religious o r economic fields. A t first sight, i t w o u l d appear that i t is i n s o l u b l e a n d that a l l that one can do is to let events take their course, accepting crisis after crisis, persecution after persecution a n d a p e r m a n e n t element of disorder as a n i n h e r e n t part of t h e v e r y c o n s t i t u t i o n of the w h i t e races. I n this case there w o u l d be n o p r o b l e m to solve. I t w o u l d s i m p l y be a q u e s t i o n of recording Jews a n d non-Jews p u r s u i n g w i t h a l l their p o w e r a n d w i t h the aid of as m a n y allies as possible the enslavement a n d destruction of their adversary. T o d a y events seem to be m o v i n g towards this dangerous state of affairs. T h e stakes are as h i g h as the danger is immense. C o n q u e r e d , the W e s t w o u l d lose i t s h i s t o r i c p e r s o n a l i t y a n d be obliged to renounce its m i s s i o n . C o n q u e r e d , the Jews w o u l d emerge f r o m the struggle crushed as they h a d never been before. B u t w h a t a price the W e s t w o u l d have to p a y f o r its v i c t o r y . W e w r i t e this w i t h the f u l l courage of o u r c o n v i c t i o n s - - a s w e always h a v e - - b u t w e do n o t t h i n k that a catastrophe is inevitable, nor that the p r o b l e m can o n l y be solved b y a n A p o c a l y p t i c conflagrat i o n i n w h i c h atrocious violence a n d persecution is unleashed. If the problem w i t h w h i c h w e are concerned has t i l l n o w appeared insoluble, it seems to us that this is largely d u e to the fact that it has never been studied i n a spirit of rigorous a n d scientific i m -

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p a r t i a l i t y . A n d doubtless this is because, b l i n d e d b y passion, neither side have really w a n t e d to study i t , because, for various reasons, neither side have really w a n t e d to solve i t . V i o l e n c e , curses and c o m p l a i n t s are none of them valid arguments b r i n g i n g a s o l u t i o n to the p r o b l e m . W e m u s t approach the p r o b l e m as scholars u s i n g s c h o l a r l y arguments i n order to attempt to elucidate a difficult question to some purpose. W e consider that Jews a n d non-Jews, anti-Semites a n d philoSemites i n good f a i t h alike, w h o are c o n v i n c e d that they have somet h i n g essential to defend a n d m a i n t a i n , b o t h have s o m e t h i n g essential to g a i n f r o m a n attentive a n d comprehensive s t u d y of the question that divides t h e m . W i t h o u t being u n d e r a n y i l l u s i o n as to t h e m a g n i t u d e a n d diffic u l t y of the task before u s , b u t i n a n endeavour to achieve at least some useful results, w e have taken the i n i t i a t i v e i n suggesting the f o u n d a t i o n of a n I N T E R N A T I O N A L I N S T I T U T E T O S T U D Y T H E J E W I S H QUESTION.

T h e Institute w o u l d be s t r o n g l y organised a n d established i n some neutral a n d s y m b o l i c a l t o w n s u c h as Geneva or t h e H a g u e . C o m petent a n d representative personalities, Jewish a n d non-Jewish, hostile a n d favourable to Judaism, b u t a l l of i n d i s p u t a b l y h i g h moral and i n t e l l e c t u a l s t a n d i n g , w o u l d collaborate i n i t . A certain n u m b e r of precise a n d well-defined questions, d r a w n u p b y the Institute's C o u n c i l of D i r e c t i o n , composed of Jews a n d non-Jews, w o u l d be set before t h e Institute's t w o departments f o r the c r i t i c i s m a n d defence of Judaism a n d its influence, w h o w o u l d share t h e m o u t a m o n g the competent sections. T h e results obtained o n either side w o u l d be b r o u g h t together a n d discussed i n interdepartmental sessions. T h e conclusions adopted i n c o m m o n agreement w o u l d be c o m m u n i c a t e d to the governments of the W e s t e r n nations a n d b r o u g h t to the k n o w l e d g e of p u b l i c o p i n i o n i n a l l countries. I n case of disagreement, a s t r i c t l y objective s u m m a r y of the arguments produced b y b o t h sides w o u l d be p u b l i s h e d i n order to pave the w a y for f u t u r e studies. T h e v e r y fact that c o m m o n agreement c o u l d be reached o n studyi n g the Jewish p r o b l e m , w h i c h is so delicate a n d so c o m p l e x , i n a s p i r i t of rigorous scientific i m p a r t i a l i t y , w o u l d constitute a great step f o r w a r d i n itself l i k e l y to d i m i n i s h passions w h i c h today have become so dangerously exasperated. W e have no doubt that a l l the States, a l l the G o v e r n m e n t s and all t h e great Jewish organisations of the w h o l e w o r l d , whatever attitude they m a y adopt w i t h regard to the Jewish q u e s t i o n , w i l l give o u r idea consideration and support its immediate realisation.

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W e appeal Co a l l people of good w i l l to seek out the t r u t h , remembering D o s t o i e v s k y ' s words that " w h o e v e r sincerely seeks the t r u t h is already, b y that fact, armed w i t h a terrible f o r c e " and that f i n a l l y , if m e n "enter i n t o the p a t h of t r u t h , they w i l l find i t " . It is i n this firm c o n v i c t i o n that w e l a u n c h o u r appeal w i t h indestructible confidence. S o m e t h i n g must be done! A p a r t f r o m h i g h A u t h o r i t i e s to w h o m it is destined, the present A p p e a l w i l l be sent to a great n u m b e r of personalities i n a l l countries of every shade of o p i n i o n . W e w o u l d be obliged if those w h o are interested w o u l d w r i t e and offer us their reflexions, suggestions and c r i t i c i s m . A n d w e w i l l be especially g r a t e f u l to those w h o make a m a t e r i a l c o n t r i b u t i o n towards a special f u n d w h i c h w i l l be set u p to help us diffuse o u r idea and achieve o u r object. LEON

D E

GEORGE

PONCINS BATAULT

T h e W o r l d W a r , w h i c h broke out s h o r t l y afterwards, p u t a n end to o u r endeavours.

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S i x m i l l i o n dead, such is the f e a r f u l figure w i t h w h i c h the organisations of J e w r y ceaselessly c o n f r o n t t h e w o r l d ; it is the u n a n s w e r e d a r g u m e n t of w h i c h t h e y availed themselves at the C o u n c i l i n order to o b t a i n a revision of t h e C a t h o l i c L i t u r g y . T h i s figure of s i x m i l l i o n , to w h i c h the Jewish organisations testified, was n e i t h e r verified n o r checked in a n y w a y whatsoever, a n d it served as the f o u n d a t i o n f o r t h e p r o s e c u t i o n at t h e time of the N u r e m b e r g T r i a l , a n d was w i d e l y disseminated b y the Press of the whole world. T o d a y m a n y facts a n d documents h a v e come to l i g h t w h i c h were not k n o w n at that time a n d i t is n o longer possible to give credence to this figure. A F r e n c h Socialist of the left, w h o was h i m s e l f deported to B u c h e n w a l d , M r . P a u l Rassinier, has made a prolonged a n d e x t r e m e l y detailed s t u d y of this question, w h i c h h e p u b l i s h e d in f o u r large volumes, summarised i n this chapter. Rassinier reached the c o n c l u s i o n that the n u m b e r of Jews w h o died after deportation is a p p r o x i m a t e l y 1,200,000, a n d this figure, he tells us, has finally been accepted as v a l i d b y the C e n t r e M o n d i a l de D o c u m e n t a t i o n Juive C o n t e m p o r a i n e . L i k e w i s e h e notes that P a u l H i l b e r g , i n h i s s t u d y of the same p r o b l e m , reached a total of 896,292 v i c t i m s . So m a n y exaggerations a n d impostures have completely distorted the facts that w e deem i t o n l y fair to m a k e k n o w n to t h e reader, w h o is concerned f o r h i s t o r i c a l t r u t h , w h a t were the real ingredients of a n i n c o n t e s t i b l y tragic d r a m a , b u t one w h i c h , reduced to its proper proportions m u s t be seen in t h e entire context of t h e Second W o r l d W a r , w h i c h indeed n u m b e r e d m a n y m i l l i o n s of i n n o c e n t v i c t i m s o n a l l sides. T h e notes w h i c h f o l l o w are taken f r o m the t w o most recent w o r k s of R a s s i n i e r : Le Véritable Procès Eichmann o n les Vainqueurs Incorrigibles a n d Le Drame des Juifs européens. T h e a u t h o r must bear the responsibility f o r w h a t h e has w r i t t e n . F o r o u r part i t w o u l d seem that these books represent a testimony of great value, f o r they

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b r i n g to l i g h t i m p o r t a n t facts a n d documents w h i c h l a y open to question e v e r y t h i n g that has been w r i t t e n o n this aspect of the w a r . T h e f o l l o w i n g is a resume of Rassinier's t h e s i s : It was d u r i n g t h e course of the trial of major G e r m a n w a r c r i m i n a l s at N u r e m b e r g , 1945-46, that the n u m b e r of Jews alleged to have been the v i c t i m s of G e r m a n c o n c e n t r a t i o n camps a n d gas chambers was first p u t f o r w a r d . I n h i s speech of i n d i c t m e n t o n 21st N o v e m b e r 1945, M r . Justice Jackson declared that of 9,500,000 Jews w h o h a d been l i v i n g i n G e r m a n y - o c c u p i e d E u r o p e , 4,500,000 h a d disappeared. T h i s figure was n o t retained b y the c o u r t , b u t w a s nevertheless soon transformed b y the Press to ten m i l l i o n s , a n d t h e n reduced to a n average of s i x m i l l i o n , where i t scored a r e s o u n d i n g success, a n d was definitely accepted b y the w h o l e w o r l d . It h a d been a p p r o x i m a t e l y established b y specialists i n Jewish demography b y two methods: E i t h e r , as was done b y the W o r l d Jewish Congress, b y compari n g t h e data of, respectively, t h e pre-war a n d post-war figures of the Jewish p o p u l a t i o n of the various E u r o p e a n occupied countries, resulting i n a loss of s i x m i l l i o n . U n f o r t u n a t e l y these statistics do not take i n t o account i m p o r t a n t e m m i g r a t i o n movements b y the Jewish p o p u l a t i o n of Europe between 1933-45, p a r t i c u l a r l y towards Palestine a n d t h e U n i t e d States, w h i c h m e a n t that they were established o n completely false f o u n d a t i o n s ; O r b y means of the o r a l or w r i t t e n declarations of " w i t n e s s e s " w h i c h f o r the most part have p r o v e d , after serious i n v e s t i g a t i o n , to be f u l l of contradictions, exaggerations a n d falsehoods, a n d w h i c h cannot therefore a n y longer be taken into consideration. Indeed, some of these " w i t n e s s e s " , such as Pastor M a r t i n Niemöller, w h o h a d been a fervent adherent of N a t i o n a l Socialism, have felt a need to clear themselves a n d o u t b i d everyone else, so as to appear more sincere. " P a s t o r Niemöller claimed i n a lecture w h i c h he delivered o n the 3rd J u l y 1946, a n d w h i c h w a s p u b l i s h e d u n d e r t h e title of D e r W e g ins Freie b y F r a n z M . H e l b a c h at Stuttgart that '238,756 persons were incinerated at D a c h a u ' . " H o w e v e r . " O n 16th M a r c h 1962, M g r . Neuhäussler, the a u x i l i a r y B i s h o p of M u n i c h , made a speech at D a c h a u itself before the representatives of fifteen nations w h o h a d come there to celebrate the l i b e r a t i o n of the camp, w h i c h was reported next d a y i n Le Figaro i n these words: " T h i s afternoon, i n intense cold a n d despite the aggravation of snow, the pilgrims have gathered together i n the c a m p at D a c h a u

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w h e r e 30,000 m e n were exterminated of the 200,000 persons f r o m t h i r t y - e i g h t nations w h o were i n t e r n e d there f r o m 1939-45.' " (Paul R a s s i n i e r : Le Drame des Juifs européens, p . 12) T h e t e s t i m o n y of m e n such as R u d o l p h Hess, the SS officers H o e l b r i g e l , H o e t t l , W i s c e l i c e n y , a n d others . . . w h o were amongst the accused at N u r e m b e r g , and w h o were faced w i t h the prospect either of being condemned to death or w i t h the hope of o b t a i n i n g a reprieve, is h i g h l y suspect. H a v i n g been f r e q u e n t l y subjected to ill-treatment or threats d u r i n g their d e t e n t i o n , they seem to h a v e said or w r i t t e n w h a t was desired of t h e m . O t h e r s , w h o h a d s u r v i v e d the G e r m a n c o n c e n t r a t i o n camps, perhaps felt g u i l t y for reprehensible acts w h i c h t h e y h a d c o m m i t t e d and f o r w h i c h they m i g h t n o w be required to answer before a court; such was the case of the C z e c h C o m m u n i s t doctor, B l a h a , w h o h a d belonged to the self-direction c o m m i t t e e of the camp at D a c h a u , or Professor B a l a c h o w s k y of the I n s t i t u t Pasteur of Paris, w h o w a s deported to B u c h e n w a l d , a n d w h o h a d a p r e d i l e c t i o n f o r d a b b l i n g i n c r i m e . Those most d i r e c t l y affected f e l l back, to exculpate themselves, o n the necessity of o b e y i n g orders u n d e r p a i n of disappearing. It is not s u r p r i s i n g that u n d e r these c o n d i t i o n s there s h o u l d be s o m e t h i n g a l i t t l e " f o r c e d " about their declarations. O t h e r s u r v i v o r s o n l y witnessed w h a t happened at second-hand, such as D r . K a u t s k y ; they based their declarations not u p o n w h a t they themselves " s a w " but u p o n w h a t they " h e a r d " , a l w a y s f r o m " r e l i a b l e " sources, w h o b y some chance are almost a l w a y s dead a n d thus not i n a p o s i t i o n to c o n f i r m o r i n v a l i d a t e their statements. Scant t e s t i m o n y indeed u p o n w h i c h to establish w i t h absolute c e r t a i n t y the n u m b e r of v i c t i m s i n the camps. A n d yet this figure of six m i l l i o n dead has been g i v e n w o r l d - w i d e p u b l i c i t y a n d accepted as a n article of f a i t h w i t h o u t being checked or verified i n a n y w a y whatsoever. It owes its success to the a b u n d a n t g r o w t h of concentration-camp literature, w h i c h is cosmopolitan a n d m a i n l y Jewish, f u l l of b o t h i m p o s t u r e and falsehood. W e give b e l o w a list of some of the most t y p i c a l titles of w o r k s of this k i n d , headed b y A x i s R u l e i n Occupied Europe, b y Professor R a f a e l L e m k i n , a P o l i s h Jew, w h o fled to E n g l a n d a n d was the first to accuse N a t i o n a l Socialist G e r m a n y of the c r i m e of genocide. N u m e r o u s writers subsequently took u p this thesis: C h a i n e s et Lumières b y A b b é Jean-Paul R e n a r d . The D e s t r u c t i o n of the European Jews b y P a u l H i l b e r g . Le Bréviaire de la Maine b y Léon P o l i a k o v . Le 3ème Reich et les Juifs b y L . P o l i a k o v and W u l f . D o c u m e n t a t i o n sur les gaz by H . K r a u s n i k .

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VICTIMS

Mémoires de Rudolf Hess, p u b l i s h e d i n part u n d e r the title of Le Commandant d'Auschwitz parle. . . . Le Vicaire by R u d o l f H o c h h u t h . B u t the p a l m , Rassinier tells us, is u n d o u b t e d l y awarded to the unbelievable w o r k of the J e w i s h H u n g a r i a n D o c t o r , M i k l o s N y i z l i : Médecin àAuschwitz. B y its falsification of facts, the evident contradictions a n d shameless lies, this book seems to s h o w that D r . N y i z l i is speaking of places w h i c h i t is transparent he has never v i s i t e d , not to m e n t i o n that it is a d o c u m e n t of e x t r e m e l y d o u b t f u l a u t h e n t i c i t y , as Rassinier has s h o w n . (Le Drame des Juifs européens, p . 52). If one is to believe the d i s t i n g u i s h e d " D o c t o r of A u s c h w i t z " , 25,000 v i c t i m s were e x t e r m i n a t e d each d a y f o r f o u r a n d a h a l f years. T h i s a m o u n t s to 1,642 days w h i c h , at 25,000 a d a y , produces a total of forty-one m i l l i o n v i c t i m s , i n other w o r d s , t w o a n d a h a l f times the total pre-war Jewish p o p u l a t i o n of the w o r l d . W h e n Rassinier attempted to discover the i d e n t i t y of this strange " w i t n e s s " , he was told that " h e h a d died some time before the p u b l i c a t i o n of the b o o k " . T o d a y , w h e n n u m e r o u s documents s t i l l u n k n o w n at the time of the N u r e m b e r g T r i a l have been e x h u m e d a n d made p u b l i c , i t w o u l d seem to be difficult to c o n t i n u e to m a i n t a i n the figure of six m i l l i o n Jewish v i c t i m s , as do b o t h Jules Isaac, i n his t w o books Jésus et Israel a n d Genèse de l ' A n t i s é m i t i s m e a n d V l a d i m i r Jankélévitch, Professor of the School of A r t s a n d H u m a n e Sciences, at Paris, i n the article i n Le M o n d e f r o m w h i c h we have quoted a n extract above, a n d it is becoming i n c r e a s i n g l y recognised that this figure has been considera b l y exaggerated, a n d that it does not i n a n y w a y correspond to reality. 1

D u r i n g the trial of E i c h m a n n at Jerusalem the figure of six m i l l i o n was not m e n t i o n e d i n c o u r t : " T h e prosecution at the Jerusalem t r i a l was considerably weake n e d b y its central m o t i f , the s i x m i l l i o n E u r o p e a n Jews e x t e r m i n ated i n the great mass of t h e gas-chambers. " I t was an a r g u m e n t that easily w o n c o n v i c t i o n the d a y after the w a r ended, amidst the general state of s p i r i t u a l and material chaos. T o d a y m a n y documents h a v e been p u b l i s h e d w h i c h were 2

H o w e v e r , the w o r l d Press c o n t i n u e s to p u b l i s h these figures. T h e w e e k l y P a r i s - M a t c h , i n its special issue of 2 0 t h M a r c h 1965, o n the c a p t u r e of B e r l i n , w r o t e t h a t " i n the d e a t h c a m p s fifteen m i l l i o n deportees w e r e a s s a s s i n a t e d " . 1

T h i s figure w a s o n l y m e n t i o n e d b y the Press a n d b y w i t n e s s e s ; the c h a r g e d r a w n u p b y M r . G i d e o n H a u s s n e r s i m p l y said " s o m e " m i l l i o n s . 2

lS2

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A N D T H E

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not available at the time of the N u r e m b e r g trials, a n d w h i c h tend to prove that if the Jewish nationals were odiously w r o n g e d a n d persecuted b y the H i t l e r regime, there c o u l d not possibly have been six m i l l i o n v i c t i m s . " (P. Rassinier, i b i d . , p . 125) Indeed, c o n t r a r y to the estimates p u t f o r w a r d at N u r e m b e r g b y M r . Justice Jackson a n d at Jerusalem d u r i n g the E i c h m a n n t r i a l b y Professor S h a l o m B a r o n , the total Jewish p o p u l a t i o n of E u r o p e was f a r f r o m being as h i g h as 9,600,000, as the f o r m e r c l a i m e d , or 9,800,000, as m a i n t a i n e d b y the latter. Between 1933 a n d 1945 large n u m b e r s of Jews f r o m C e n t r a l Europe emigrated to other countries i n order to avoid first the interference a n d later the persecution of the G e r m a n s . Recent statistics c o n f i r m t h i s . I n h i s book Le Drame des Juifs européens, Rassinier deals w i t h this p o i n t i n the l i g h t of e x t r e m e l y precise i n f o r m a t i o n . W e recommend the reader w h o is interested to consult the w o r k himself. T h i s is the gist of w h a t h e s a y s : T a k i n g i n t o account the constant f l o w of e m i g r a t i o n , M r . A r t h u r R u p p i n , the most a u t h o r i t a t i v e of the Jewish statisticians, estimates the p o p u l a t i o n at that time at 5,710,000; the C e n t r e de D o c u m e n t a tion Juive of Paris a n d D o c t o r K o r h e r r p u t i t as respectively 5,294,000 a n d 5,500,000, a n d the latter w o u l d appear to be the closest to r e a l i t y . T h u s , o m i t t i n g this c a l c u l a t i o n , the statistics of survivors established i n 1945 are f o u n d to be completely false and the m a r g i n of error i n r e l a t i o n to them represents about 40 per cent of the real figure. T h e n u m b e r of s u r v i v o r s , therefore, was n o t 1,651,000 as was claimed at that time, b u t s o m e t h i n g i n the order of 4,200,000 o r more, w h i c h reduces the figure of the m i s s i n g to between one a n d one a n d a h a l f m i l l i o n , a n d represents a large percentage of the v i c t i m s . A n o t h e r source of error i n the c a l c u l a t i o n of the n u m b e r of v i c t i m s stems f r o m the fact that as the R u s s i a n troops advanced, deportees were brought back f r o m P o l a n d to the western camps of B u c h e n w a l d , D o r a , D a c h a u , a n d others (J. R a s s i n i e r : Le Véritable Procès Eichmann, p p . 94-95). These m e n , w h o h a d been registered u p o n their a r r i v a l at A u s c h w i t z o r elsewhere, w e r e n o t to be f o u n d w h e n these camps were liberated, a n d were p u t d o w n as m i s s i n g or exterminated in the gas-chambers if they were Jews. I n reality they were alive a n d k i c k i n g i n the G e r m a n camps f u r t h e r west, b u t the t i m i n g of their arrival h a d rendered their subsequent registration impossible and n o real record of it h a d been k e p t . T h e r e is a f u r t h e r point to consider. T h e toll of m o r t a l i t y i n camps reserved for Jews was u n d o u b t e d l y h i g h e r than in the others. B u t

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after m i n u t e investigation one must perforce a d m i t that, i n general, if the responsibility f o r the h i g h m o r t a l i t y of the camps rested w i t h the SS m e n w h o were i n charge of t h e m , i t rested even more w i t h the detainees w h o were i n charge of the a d m i n i s t r a t i o n of these camps. A c c o r d i n g to Rassinier, the n u m b e r of m i s s i n g evaluated above is corroborated today b y the statistical studies of the C e n t r e M o n d i a l de D o c u m e n t a t i o n Juive C o n t e m p o r a i n e , w h i c h gives a figure of 1,485,292 Jewish v i c t i m s . A s w e have noted, P a u l H i l b e r g accounts for 896,292 v i c t i m s . B u t of one fact, h e tells us, a n d it is the most explosive to emerge f r o m h i s books, there is n o w n o doubt at a l l . V e r y serious investigations carried out o n the sites themselves have revealed w i t h irrefutable proof that c o n t r a r y to the declarations of the above-named " w i t n e s s e s " , w h e t h e r it is a question of B u c h e n w a l d , D o r a , M a t h a u sen, Bergen-Belsen or D a c h a u , n o t one of the camps t h r o u g h o u t the w h o l e of G e r m a n t e r r i t o r y was fitted w i t h gas-chambers. T h i s fact has been recognised a n d attested b y the I n s t i t u t e of C o n t e m p o r a r y H i s t o r y at M u n i c h , a m o d e l of h o s t i l i t y to N a t i o n a l Socialist G e r m a n y . A t D a c h a u the c o n s t r u c t i o n of a gas-chamber h a d i n fact been begun b u t i t w a s o n l y completed at the e n d of the w a r b y SS m e n w h o h a d taken the place of the deportees. Nevertheless D o c t o r B l a h a has g i v e n u p copious details of the exterminations w h i c h a p p a r e n t l y took place i n this c a m p , F r . JeanP a u l R e n a r d w r o t e i n h i s book Chaines et Lumières that h e " h a d seen thousands u p o n thousands of p e o p l e " i n t h e gas-chambers at B u c h e n w a l d . . . w h i c h were non-existent, a n d n u m e r o u s " w i t n e s s e s " again declared at the E i c h m a n n trial at Jerusalem that they h a d seen deportees at Bergen-Belsen setting out f o r the gas-chambers. A s f a r as the P o l i s h camps occupied b y the G e r m a n s are concerned, the sole d o c u m e n t attesting the existence a n d u t i l i s a t i o n of gas-chambers at C h e m n o , Belzec, M a i d a n e k , Sobidor a n d T r e b l i n k a comes f r o m a m a n n a m e d K u r t G e r s t e i n . D r a w n u p i n F r e n c h b y this e x - W a f f e n SS m a n - - w e w i l l never k n o w w h y since the m a n i n question " c o m m i t t e d s u i c i d e " i n h i s c e l l after composing this peculiar c o n f e s s i o n - - t h e document w a s considered of such d o u b t f u l a u t h e n t i c i t y f r o m the m o m e n t it appeared that, p r o d u c e d at N u r e m berg o n the 30th J a n u a r y 1946, i t w a s n o t a d m i t t e d b y the C o u r t , and n o t i n c l u d e d i n the charge against the accused. T h i s d i d n o t prevent the Press f r o m u p h o l d i n g it as a u t h e n t i c , a n d i t continues to circulate i n three different v e r s i o n s - - t w o i n F r e n c h a n d one i n G e r m a n - - w h i c h moreover do n o t agree w i t h each other. T h e latter version featured i n the E i c h m a n n trial at Jerusalem i n 1961. Bad f a i t h , as we see, dies h a r d .

184

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It is probable (bat there was a gas-chamber i n existence at Belzec. A t A u s c h w i t z , on the other h a n d , it seems to have been established that there was one i n existence and f u n c t i o n i n g ; a great deal of evidence exists, b u t it is so often divergent a n d c o n t r a d i c t o r y that it is difficult to disentangle the t r u t h . If a n y such chambers were i n o p e r a t i o n at A u s c h w i t z , it can o n l y have been f r o m the 20th Februa r y 1943, w h e n they were completed, u n t i l the 17th N o v e m b e r 1 9 4 4 - - i n other words, for seventeen to eighteen m o n t h s , f r o m w h i c h a certain n u m b e r of m o n t h s must be deducted since, accordi n g to the report of D r . Rezso K a s z t n e r , president of the C o m m i t t e e for the S a l v a t i o n of the Jews of Budapest f r o m 1942 to 1945, these chambers were out of operation f r o m the a u t u m n of 1943 to M a y 1944.

It w o u l d be difficult to f o r m a n y idea of the n u m b e r of v i c t i m s w h o are said to have passed t h r o u g h these chambers, since no exact and credible assessments appear to have been made, and the accounts g i v e n b y the various witnesses are more a k i n to the realm of extravagance t h a n r e a l i t y . So m a n y " w i t n e s s e s " have " c o m m i t t e d s u i c i d e " --or been forced to do s o - - a n d so m a n y others have died w h o perhaps never even existed, that it is impossible to lend f a i t h to their statements; for w h a t strikes one more f o r c i b l y t h a n a n y t h i n g else u p o n a t t e m p t i n g to discover precise evidence and the o r i g i n a l documents is the w a y i n w h i c h both of these sources, whose sole factor in c o m m o n is their "good f a i t h " , have " d i s a p p e a r e d " . Rassinier's s t u d y clearly shows that if H i t l e r ' s G e r m a n y was racialist and d i d not, as s u c h , consider the Jews as nationals, that she d i d not, i n the b e g i n n i n g at least, w i s h to exterminate the Jews, but to place t h e m outside the n a t i o n a l c o m m u n i t y - - w h i c h is precisely w h a t the State of Israel did w h e n she drove back into Jordan 900,000 A r a b s w h o had been l i v i n g i n Palestine. " G e r m a n y u n d e r H i t l e r was a racialist State. N o w , as we k n o w , (the theory of) the racialist State postulates the e x p u l s i o n of m i n o r i t y races outside the frontiers of the n a t i o n a l c o m m u n i t v . T h e State of Israel is another e x a m p l e of this a s s u m p t i o n . " A c c o r d i n g to A r t i c l e 4 of the twenty-five p o i n t programme of the N a t i o n a l Socialist Party published i n M u n i c h o n the 24th F e b r u a r y 1920, ' O n l y a patriot can be a c i t i z e n . O n l y a person w h o h a s G e r m a n blood i n h i s veins, irrespective of h i s r e l i g i o n , c a n be a patriot. A l e w cannot be a patriot. . . .' " A r t i c l e 5 c o n c l u d e d : 'A person w h o is n o t a c i t i z e n can o n l y l i v e in G e r m a n y as a guest and is subject t o the legislation f o r aliens.' " W h e n N a t i o n a l Socialism came t o power o n the 30th F e b r u a r y

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185

1933, the G e r m a n Jews a u t o m a t i c a l l y became subject to the Statute of A l i e n s , w h i c h i n every c o u n t r y of the w o r l d excludes foreigners f r o m positions of influence i n the State o r the E c o n o m y . S u c h is the j u r i d i c a l f o u n d a t i o n of the r a c i a l l a w s i n H i t l e r ' s Germany. . . . ' T h e o n l y difference between G e r m a n y u n d e r H i t l e r a n d other States, is that i n the latter one is a foreigner by v i r t u e of one's n a t i o n a l i t y , whereas u n d e r N a t i o n a l Socialism a foreigner was classified b y v i r t u e of his race. B u t i n Israel A r a b s n o longer teach, or w o r k i n the T r e a s u r y , or administer a k i b b u t z , or become M i n i s t e r s of State. W h a t is h a p p e n i n g i n Israel does not j u s t i f y w h a t has happened i n G e r m a n y , I agree--doubtless because one w r o n g does not r i g h t a n o t h e r - - b u t I a m not a t t e m p t i n g to j u s t i f y , I a m offering a n e x p l a n a t i o n , a n d to do so I a m t a k i n g a mechanism to pieces: if I quote Israel, i t is o n l y to s h o w at the same time that the evil of racialism i n the sense i n w h i c h N a t i o n a l Socialism understood the w o r d is m u c h greater t h a n is generally believed, since the c h a m p i o n s of anti-racialism have today become its protagonists a n d , c o n t r a r y to p o p u l a r o p i n i o n , H i t l e r ' s G e r m a n y is not, so to speak, its o n l y e x a m p l e . " (P. Rassinier, Le Véritable Procès E i c h m a n n , p p . 100-101) T h e p r o m u l g a t i o n of the racial l a w s after the Congress of N u r e m berg i n September 1935 led the G e r m a n G o v e r n m e n t i n t o negotiations seeking to transfer the Jews to Palestine o n the basis of the B a l f o u r D e c l a r a t i o n . W h e n this f a i l e d , the g o v e r n m e n t asked other countries to take charge of t h e m . T h e y refused. " S i n c e there was no Jewish State w i t h w h i c h to d r a w u p a bilateral agreement or i n t e r n a t i o n a l treaty o n the model of Geneva or the H a g u e , a n d since, despite reiterated offers f r o m the N a t i o n a l Socialist G o v e r n m e n t , not a single c o u n t r y h a d agreed either to p e r m i t t h e m to i m m i g r a t e or to take them u n d e r their w i n g , they lived i n G e r m a n y u n t i l the declaration of w a r e n j o y i n g the status of stateless foreigners, w h i c h was no guarantee to the safety of their persons, since, as s u c h people a l l over the w o r l d are, t h e y were at the m e r c y of those i n p o w e r . " (P. Rassinier, i b i d . , p . 20) It was o n l y i n N o v e m b e r 1938, after the assassination of v o n R a t h , the C o u n c i l l o r of the G e r m a n Embassy i n Paris, by G r y n s p a n , w h o was J e w i s h - - a c r i m e w h i c h provoked v i o l e n t anti-Jewish reaction i n G e r m a n y - - t h a t the leaders of the T h i r d R e i c h proposed the i n t r o d u c t i o n of an over-all s o l u t i o n to the Jewish problem a n d re-launched the idea of transferring them to Palestine. T h e project,

JUDAISM

which

h a d dragged

A N D T H E

o n since

VATICAN

broke

1933.

down

because

Germany

c o u l d n o t n e g o t i a t e t h e i r d e p a r t u r e o n t h e b a s i s o f 3,000,000 m a r k s , as d e m a n d e d b y B r i t a i n , w i t h o u t s o m e a g r e e m e n t Moreover Germany

w a s u n a b l e to negotiate

for compensation.

the e m i g r a t i o n of t h e

Jews o n a massive scale w i t h o t h e r c o u n t r i e s , since t h e y refused to establish

import-export

agreements

in compensation

which

would

h a v e m a d e e m i g r a t i o n possible. F r a n c e l i k e w i s e , at the e n d of

1940,

d i d n o t agree to t h e i r t r a n s f e r to M a d a g a s c a r : "After

t h e defeat

of France

a n d t h e f a i l u r e to c o n c l u d e

peace

w i t h E n g l a n d , t h e G e r m a n leaders c o n c e i v e d t h e idea t h a t t h e Jews could

be gathered

colonial 21st

together

and then

territory, for example,

August

the Secretary

1942,

transferred

Madagascar. of State

to a

French

I n a report

o n the

for the M i n i s t r y

Foreign A f f a i r s of the T h i r d R e i c h , L u t h e r , decided that

of

it w o u l d

be p o s s i b l e to n e g o t i a t e w i t h F r a n c e i n t h i s d i r e c t i o n a n d d e s c r i b e d conversations w h i c h h a d taken place between 1940. a n d w h i c h w e r e b r o u g h t

w i t h M o n t o i r e o n 13th D e c e m b e r During

t h e w h o l e o f 1941

that

be a b l e

to reopen

would

t h e m to a h a p p y c o n c l u s i o n . " It w a s o n l y a f t e r s u c c e s s i v e as

w e shall

see, t h a t

the interview

1940 b y P i e r r e - E t i e n n e

L a v a l ' s successor. they

July and December

to a h a l t f o l l o w i n g

these n e g o t i a t i o n s

(P.

Flandin,

the Germans

R a s s i n i e r , i b i d . , p . 108)

rebuffs, a n d f o r several other

Germany's

hoped

and bring

attitude

in relation

reasons,

to t h e J e w s

hardened. First of a l l , there w a s the letter sent b y C h a i m

W e i z m a n n , Presi-

d e n t of t h e J e w i s h A g e n c y , to C h a m b e r l a i n , P r i m e M i n i s t e r of G r e a t Britain, i n w h i c h he informed h i m that

" w e Jews are o n t h e side

of G r e a t B r i t a i n a n d w i l l f i g h t f o r d e m o c r a c y " . It w a s p u b l i s h e d i n the Jewish

C h r o n i c l e o f t h e 8th S e p t e m b e r

1939

and constituted a

veritable d e c l a r a t i o n of w a r b y W o r l d J e w r y against Earlier Leon B l u m h a d urged the democracies ideology

in a n article

23rd M a r c h "The

which

Germany.

to d e s t r o y t h e racist

was published i n Paris-Soir o n the

1939: re-organisation,

the reconciliation

of a l l the States i n the w o r l d

that

a n d the

are attached

co-operation

to l i b e r t y a n d

peace, a n d the s t i m u l a t i o n a n d e x a l t a t i o n of the d e m o c r a t i c s y s t e m , and

at

the same

ideology, that

time

the systematic

is t h e e s s e n t i a l

destruction

of the

task i n c u m b e n t o n the great

racist move-

m e n t s of p u b l i c o p i n i o n , w i t h o u t w h i c h t h e g o v e r n m e n t s w o u l d be impotent." The

Jewish

writer Emil

Ludwig,

a naturalised Swiss of G e r m a n

o r i g i n , w h o was d e c o r a t e d w i t h t h e L e g i o n d ' H o n n e u r b y the F r e n c h

APPENDIX

II

SIX

MILLION

INNOCENT

VICTIMS

187

G o v e r n m e n t i n A p r i l 1939, l a u n c h e d a n appeal w i t h a great deal of to-do about the same time " f o r a n e w H o l y A l l i a n c e to be concluded between the three great democracies of the w o r l d " , and scarcely disguised the i n v i t a t i o n to w a r : "... the the decisive designed as America. . .

influence of the U n i t e d States i n this alliance w i l l be factor. Because this n e w alliance is first and foremost a threat and a deterrent, the chief role falls to . (E. L u d w i g : A N e w H o l y A l l i a n c e , p. 94)

" A l l countries m a y join the n e w H o l y A l l i a n c e . . . a m o n g the Great Powers the Soviet U n i o n w i l l be the first. . . . (p. 101). T h e n a t i o n a l p h i l o s o p h y w i l l decide w h e t h e r or n o t a state is to be admitted i n t o the alliance . . . the alliance is directed against G e r m a n y , I t a l y and s i m i l a r states w h i c h m i g h t adopt s u c h p r i n ciples at a n y m o m e n t . . . it issues its challenge i n even more forceful language t h a n that of the dictators, (p. 104) for " . . . the p o l i t i c a l aims of this c e n t u r y a r e : socialism as the n a t i o n a l expedient, a n d the U n i t e d States of E u r o p e as the intern a t i o n a l p o l i c y . Is i t possible to reach b o t h goals w i t h o u t w a r ? . . . " (p. 120) It seems h a r d l y l i k e l y , a n d L u d w i g makes n o attempt to disguise the fact, since he concludes his appeal w i t h the w o r d s : " R e l i g i o n s , philosophies, ideals have a l w a y s been f o r m u l a t e d and guarded b y solitary t h i n k e r s . B u t t h e y have a l w a y s been defended b y armed m e n , at the peril of their l i v e s . " (E. L u d w i g , i b i d . , p.

123)

T o r e t u r n to the p o s i t i o n of the Jews i n G e r m a n y . " I n September 1939, f r o m the v e r y m o m e n t hostilities began, the authorities representing the W o r l d Jewish Congress, as if to reproach E n g l a n d and France w i t h h a v i n g delayed so l o n g , recalled that 'the Jews of the entire w o r l d had declared economic and financial w a r o n G e r m a n y as early as 1933' a n d that they had 'resolved to carry this w a r of destruction t h r o u g h to the end', and at the same time they authorised H i t l e r to place a l l those to h a n d in concentration camps, w h i c h is the w a y countries a l l over the w o r l d treat enemy aliens i n time of w a r . A s events developed the European Jews f o u n d themselves i n the same boat as their brethren i n G e r m a n y , and w h e n there was n o longer a n y hope of their e m i g r a t i n g outside E u r o p e - - a n d the last chance vanished w i t h the f a i l u r e of the Madagascar p l a n at the end of 1940--it was

188

JUDAISM

AND

T H E

VATICAN

d e c i d e d to r e g r o u p t h e m a n d t o p u t t h e m to w o r k i n o n e

immense

g h e t t o w h i c h , a f t e r t h e s u c c e s s f u l i n v a s i o n of R u s s i a , w a s

situated

towards

t h e e n d of

the former Chelmno,

frontier Belzec,

in the so-called Eastern

1941

between

Russia

Maulaneck,

and

territories

Poland:

Treblinka,

etc.

near

at A u s c h w i t z .

. .

. There

they

w e r e to w a i t u n t i l t h e e n d o f t h e w a r f o r the r e - o p e n i n g of i n t e r n a t i o n a l discussions w h i c h w o u l d decide their fate. T h i s w a s f i n a l l y reached at t h e f a m o u s i n t e r m i n i s t e r i a l conference w h i c h was

held on

the

decision

Berlin-Wannsee

20th J a n u a r y

and

1942,

the

transfer had c o m m e n c e d i n M a r c h . " ( P . R a s s i n i e r , Le V é r i t a b l e

P r o c è s Eichmann, p .

20)

T h e n c a m e t h e d e c l a r a t i o n of w a r a g a i n s t R u s s i a , t h e m a s s i v e b o m b a r d m e n t of D r e s d e n , L e i p z i g a n d H a m b u r g , a n d l a s t l y the p u b l i c a t i o n of a book

by an

A m e r i c a n Jew,

Theodor

N . K a u f m a n , called

G e r m a n y Must P e r i s h : "In

his book,

Kaufman

flatly states that

Germans,

solely

be-

c a u s e t h e y are G e r m a n s , d o n o t deserve to l i v e . . . a n d t h a t after t h e w a r 25,000 d o c t o r s w i l l be m o b i l i s e d a n d e a c h w i l l b e g i v e n

25

G e r m a n m e n o r w o m e n to s t e r i l i s e e v e r y d a y , so t h a t i n t h r e e m o n t h s there w o u l d

not

be a s i n g l e G e r m a n

alive i n Europe capable

of

r e p r o d u c t i o n a n d i n s i x t y y e a r s t h e G e r m a n r a c e w o u l d be t o t a l l y e l i m i n a t e d f r o m the c o n t i n e n t . man

H e said, moreover,

that the

Ger-

Jews shared his v i e w .

" H i t l e r o r d e r e d t h i s b o o k to be b r o a d c a s t o v e r a l l G e r m a n r a d i o s t a t i o n s , a n d o n e c a n i m a g i n e t h e e f f e c t it p r o d u c e d o n t h e G e r m a n public."

( P . R a s s i n i e r . p p . 108-109)

F i n a l l y let u s d e a l w i t h t h e M o r g e n t h a u p l a n . T h i s scheme, Henry

w h i c h h a d been

d r a w n u p i n the U n i t e d States

M o r g e n t h a u , o n e of R o o s e v e l t ' s

advisers, and H a r r y

by

Dexter

W h i t e (both m e n w e r e J e w i s h , the latter of Eastern E u r o p e a n o r i g i n ) , p r o v i d e d for the complete definite transformation

destruction

of G e r m a n y

It w a s a p p r o v e d at t h e Q u e b e c

of G e r m a n i n d u s t r y a n d

into an

Conference

agricultural

the

country.

of 1 9 4 3 , a n d as

soon

as t h e w a r w a s e n d e d t h e A l l i e s p u t i t i n t o o p e r a t i o n a n d b e g a n d i s mantling

the factories

was completely White

had

i n t h e R u h r . It w a s q u i c k l y r e a l i s e d

senseless a n d a b a n d o n e d .

been

discovered

to

be

a

Meanwhile Harry

Soviet

agent.

He

that

it

Dexter

died

of

a

h e a r t a t t a c k t h e d a y b e f o r e h e w a s d u e to be a r r e s t e d . But with

r e f e r e n c e to G e r m a n y ;

in the face of

the

Morgenthau

plan, the K a u f m a n p l a n , the declaration by C h a i m W e i z m a n n the W o r l d

J e w i s h C o n g r e s s of w a r to t h e b i t t e r e n d , t h e

and

declaration

APPENDIX

II

SIX

MILLION

INNOCENT

VICTIMS

189

of Casablanca c o n f i r m i n g the decision to accept o n l y a n u n c o n d i t i o n a l surrender, the c a m p a i g n of terror-bombing of the c i v i l i a n p o p u l a t i o n of G e r m a n t o w n s (135,000 died at Dresden), the Germ a n s were n o w c o n v i n c e d that the A l l i e s h a d decided on their e x t e r m i n a t i o n , a n d i n these conditions one is n o t surprised to find that the Jews collected i n the camps served as hostages and that terrible reprisals fell u p o n t h e m . It was i n these circumstances that there commenced the massive a n d b r u t a l deportation of Jews towards the P o l i s h camps, p a r t i c u l a r l y Auschwitz. T o b r i n g this chapter to a c o n c l u s i o n , w e w i s h to quote the evidence of a Jewish witness, the importance of w h i c h w i l l n o t escape the reader. I n the issue of 15th December 1960 of L a Terre Retrouvée, D o c t o r K u b o v y , director of the C e n t r e M o n d i a l de D o c u m e n t a t i o n Juive C o n t e m p o r a i n e at T e l - A v i v , recognised that n o order f o r e x t e r m i n a t i o n exists f r o m H i t l e r , H i m m l e r , H e y d r i c h or G o e r i n g ( R a s s i n i e r : Le Drame des ]uifs Européens, p p . 31, 39). It w o u l d seem t h e n that the e x t e r m i n a t i o n s b y gas were the w o r k of regional authorities and a f e w sadistic G e r m a n s . A c c o r d i n g to Rassinier, the exaggeration i n the c a l c u l a t i o n of the n u m b e r of v i c t i m s is inspired b y a p u r e l y material p r o b l e m : ". . . It is s i m p l y a question of j u s t i f y i n g b y a proportionate n u m b e r of corpses the enormous subsidies w h i c h G e r m a n y has been p a y i n g a n n u a l l y since the e n d of the w a r to the State of Israel b y w a y of reparation for injuries w h i c h moreover she cannot be h e l d to have caused her either m o r a l l y or l e g a l l y , since there was no State of Israel at the time the i n c r i m i n a t i n g deeds took place; thus it is a p u r e l y a n d c o n t e m p t i b l y m a t e r i a l p r o b l e m . " P e r h a p s I m a y be a l l o w e d to recall here that the State of Israel was o n l y f o u n d e d i n M a y 1948 a n d that the Jewish v i c t i m s i n G e r m a n y were nationals of m a n y States w i t h the exception of Israel, i n order to u n d e r l i n e the dimensions of a f r a u d w h i c h defies description i n a n y language; o n the one h a n d G e r m a n y pays to Israel sums w h i c h are calculated o n r o u g h l y six m i l l i o n dead, and o n the other, as at least four-fifths of these six m i l l i o n were decidedly alive at the end of the w a r , she is p a y i n g subs t a n t i a l sums by w a y of reparation to the v i c t i m s of H i t l e r ' s G e r m a n y to those w h o are still alive i n countries a l l over the w o r l d other t h a n Israel and to the r i g h t f u l c l a i m a n t s of those w h o have since deceased, w h i c h means that for the f o r m e r (the six m i l l i o n , i.e.), or i n other w o r d s , for the vast m a j o r i t y , she is paying twice." (P. R a s s i n i e r : Le Drame des Juifs Européens, p p . 31 and 39)

190

JUDAISM

A N D T H E

VATICAN

W i t h this we conclude o u r e x a m i n a t i o n of Rassinier's arguments. N o t h a v i n g made a personal s t u d y of this q u e s t i o n , we are l i m i t e d to a n e x a m i n a t i o n of this author's conclusions, for w h i c h h e m u s t bear the f u l l r e s p o n s i b i l i t y , b u t it w o u l d seem that the facts and documents w h i c h he adds to the dossier of w a r crimes m e r i t f u l l and i m p a r t i a l i n v e s t i g a t i o n . T h e question of six m i l l i o n Jewish v i c t i m s w h o died i n H i t l e r ' s camps can no longer be considered a n article of f a i t h .

BIBLIOGRAPHY of works quoted * indicates foreign works available in the British Museum.

BATAULT,

G . Le Problème Juif, 1921. Israel contre les Nations, 1939*. E. Israel et I'Humanité, 1961*.

BENAMOZEGH, BONSIRVEN,

Rev., S.J. Le Judaisme Palestinien au temps de Jésus-Christ,

1934. COHEN,

K . Nomades, 1928.

Declaration o n the Relation of the C h u r c h to Non-Christian Religions, Trans, b y T . A t t h i l l , C.T.S., 1966. D H O R M E , E. Revue de l'Histoire des Religions. D I M O N T , M A X I. Jews, God and History, 1964. D I S R A E L I , B . Coningsby, 1849. D O E N I T Z , A d m i r a l . T e n Years and Twenty Days, 1959. F A U R E , E. L'âme juive, i n L a Question Juive vue par vingt-six éminentes personalités, 1934. FEJTÖ, F. Dieu et son Juif, 1960*. Les Juifs et l' Antisémitisme dans les Pays communistes, 1960. F L E G , E. Israel et M o i , 1936*. G R A E T Z , History of the Jews. I S A A C , J. Jésus et Israel, original edition 1946; 1959. Genèse de I ' A n t i sémitisme, original edition 1948; 1956*. J E H O U D A , J . L'Antisémitisme, Miroir du Monde, 1958*. DE

ECCLESIAE.

L A N E , A . B L I S S . I Saw Poland Betrayed, 1948.

Les Selections sociales, cours professéa l'Universite de Montpellier, 1888-9. L A Z A R E , B E R N A R D . Anti-Semitism, 1003, N e w York. L E N I N . The Proletarian Revolution and Kautsky the Renegade, 1920.

LAPOUGE, V A C H E R DE.

L E W I S O H N , L. Israel, 1926.

L O E B , I. L a Littérature des Pauvres dans La Bible. L o v s k y , F . Antisémitisme et Mystère d'Israel, 1955. L U D W I G , E. A N e w H o l y Alliance, 1938. M A D A U L E , J. Les Juifs et le Monde Actuel, 1963*. M A S S O U T I é , L . Judaisme et Hitlerisme, 1935*. Judaisme et Marxisme, 1939*. M E M M I , A . Portrait of a Jew, 1963.

alias Neuberg. l'lnsurrection armée. NOSSIG, A . Integrales Judentum, 1922. P A S M A N I K , D r . D . Qu'est-ce que le Judaisme? 1930. Péguy, C . Notre Jeunesse dans Oeuvres en Prose, 1909-14.

NEUMANN,

191

192

JUDAISM

A N D T H E VATICAN

L É O N D E . Le Plan Communiste de l'Insurrection Armée, 1939*. L'Enigme Communiste, 1942. R A B I . Anatomie du Judaisme français, 1962*. R A S S I N I E R , P. Le Mensonge d'Ulysse, 1955*. U l y s s e trahi par les Siens, 1961*. LE Véritable Procès Eichmann, 1962*. Le Drame des Juifs Européens, 1964*. PONCINS,

R E N A N , J . E . The Antichrist, 1899 ( t r . b y W . G . H u t c h i n s o n ) . R O S E N B E R G . A . A History of Bolshevism, 1934. R O U D I N E S C O , D r . A . Le Malheur d'Israel, 1956. S A L L U S T E (pseud.) Les Origines Secrètes du Bolchevisme, 1930. S A R O L E A , C . Impressions of Soviet Russia, 1924. S A R T R E , J. P. Portrait of the A n t i - S e m i t e , 1948. S E R A N T . P. Les Vaincus de la Liberation, 1964. S O M B A R T , W . The Jews and M o d e r n Capitalism, 1913. S P I R E , A . Quelques Juifs et demi-juifs, 1928*. S T E E D , H . W . The Hapsburg Monarchy, 1913. J. Wlassow contre Staline, 1953. T R O T S K Y , L E V . The Defence of Terrorism, 1921. V A L L A T , X . A r t i c l e i n Aspects de la France, 21st J a n u a r y 1065. W E B S T E R , N . H . Secret Societies and Subversive Movements, 1964. W E B S T E R , N . H . World Revolution, 1921. W E B S T E R , N . H . French Revolution, 1919. THORWALD,

INDEX Baron, Prof. S., 182 Barruel, Abbé, 166 Bartolocci, 117 Batault, G . , 48, 78-80, 88, 90, 112, 152, 158 Baum, Father, 161, 169 Bea, Cardinal, meets Jules Isaac, 12; commissioned by Pope to study his suggestions, 13; i n favour of the schema on the Jews, 133; attacks upon by antiSemitic tracts, 137-41, 161, 164, 165; an exegete, his love of men and justice, 153; his relations w i t h B'nai B'rith, A J C , and other world Jewish organisations, from the article i n Look magazine, 167-74 Belzec, 183, 184, 188 Benamozegh, E., 32, 37, 38, 88, 121, 122, 130 Benda, J., 98 Bergen-Belsen, 183 Beria, 98 Berman, J., 108 Bernadotte, Count, 110 "Bernardus", 161 Berzine, 107 Birobidjan, 75 Blaha, D r . , 180, 183 Bloch, M . , 62 Blum, L . , 95, 129, 186 B'nai B ' r i t h , 10, 31, 34, 35, 130, 140, 160, 161, 164, 167, 168, 170, 172-4 Boerne, L., 62, 117 Bolshevism, 104, 106, 107 Bonsirven, Rev. S. J., 47 Borodin, 106 Boudnitchenko, Colonel, 98

A a r o n , 145 A b e l , 57 Abraham, 55, 155 A b r a m , M . B., 172 Abranavel, J., 118 A d a m , 57 Adler, 109 Albigensians, the, 90 A l g a z i , L., 12 A I Gomhuria, 169 Alliance Israelite Universelle, 140 A m a n , 74 America, 141 American Jewish Committee, 135, 140, 141, 167-73 American Reform Judaism, 34 Amitiés judéo-chrétiennes, 12, 29, 30, 71, 154 Amos, 56 Antichrist, 27 Anti-Defamation League of the B'nai B'rith, 168, 170 Anti-Semitism, 11, 20-22, 34-37, 60, 62, 67, 71, 82-88, 110, 119, 120, 130, 134, 136, 137, 140, 141, 148-50, 153, 154, 160, 162, 168, 170, 173 Apollonio, U . , 159 Appio, 86 A p r o , A . , 108 Artaxerxes, 74 Aspects de la France, 49 Assuerus, 74 Atheism, 36, 49, 119, 125, 172 A u s c h w i t z , 11, 18, 22, 28, 32, 150, 181, 182, 184, 188, 189 Azef, 109 Balachowsky, Prof., 180 Balfour Declaration, 70, 185 Barabbas, 17, 146, 147 1

INDEX

194 Buber-Neuman, M . , 100 Buchenwald, 97, 180, 182, 183 Buddhism, 138 Buxtorf, 117 Bykadorov, Captain, 99

Conference of European Rabbis i n Great Britain, 1960, 50 Congar, Father, 9 Contempt, " t h e teaching of contempt", 12, 14, 21, 24, 27, 150, 174

Cabbalism, the Cabbala, 36, 77, 115, 118,

121

Caiaphas, 17, 39 Cain, 21, 57 C a l v i n , 36, 118, 160 C a r l i , M g r . , 133-5, 142, 144, 145, 147, 150-2, 155,

Casablanca,

189

157,

171,

172

the declaration of,

Catholicus, 161 Catholicism, the attack on the traditional form of, 11, 33, 35, 37, 49, 50, 69, 76, 150

Celsus, 116 Centre M o n d i a l de Documentation Juive Contemporaine, 178, 183, 189

Centre de Documentation Juive de Paris, 182 Chamberlain, 186 C h a p l i n , C , 80 Chemno, 183 Chiang Kai-shek, 106 Chizuk Emuna, 117 C h u r c h i l l , 144 Cicero, 86 Cicognani, Cardinal, 162 Claudius, Emperor, 152 Clement III, 92 Clement V I I I , 92 Coetus internationalis patrum, 134

Cohen, Kadmi-, 92-95, 129 Collective responsibility, the principle of, 97, 144-6, 148, 167 Committee for the Salvation of the Jews of Budapest, 184 Commission Théologique de L'Oeuvre Evangelique Suisse, 73 Common Sense, 161, 164 Communism, 36, 68, 119. 124, 128, 152, 159, 160, 162, 164, 172

Conversion, to Christianity, 31, 37. 39, 54, 55, 58, 59-62- 73, 76,

90, 114, 115, 157, 171; to monotheism, Judaism, 35, 38, 78, 79, 114, 115, 120-2

Corriere della Sera, 139 Constantine, Emperor, 113, 114 Council of Trent, 25 Cushing, Cardinal, 171 Dachau, 179, 180, 182, 183 D a n i e l , 56 Daniel, Father, 49 Daniélou, Father, 12 Darmesteter, 80, 111, 116, 120, 129 Declaration of Moscow, 1943, 51 De Ecclesiae, The Declaration on the Relation of the C h u r c h to non-Christian Religions, 9, 10, 13, 33, 130, 133-7; the text of the final form of, 140, 143, 144, 149, 155, 165, 167, 171

Deicide, the deicide charge, 15, 21, 23, 134, 135, 164, 169, 170

139, 142-5,

163,

Delo, 100

Demann, Father, 12 Deutero-Isaiah, 56, 79 Deuteronomy, 91 Deutsch, H . , 40-42 Dhorme, E., 92 Dimont, M . I., 10, 53, 73, 77, 90, 91, 130

Disraeli, B., 93, 117 Djerdjinsky, 106 Doenitz, Grand A d m i r a l , 51, 106 Dora, 182, 183 Dostoievsky, 177 Dresden, the destruction of, 188, 189

Dreyfus affair, 70, 88 Ecumenism, 31, 33, 157, 170 Edict of Nantes, 62

INDEX

Ehrenburg, I., 106 Eichmann, A . , 51, 181-3 Einstein, 77, 80 Eisendrath, Rabbi M . , 34 Eisenmenger, J. A . , 86 Eisner, K . , 104 Eitani, R., 49 Elias, 78 Engels, 103-105 Esraism, 54 Esther, 74 Exodus, 56 Ezekiel, 54, 56, 78, 145 Farkas, M . , 109 Farkas, W . , 109 Faure, E., 68, 69, 76-78, 81, 83-85, 130 Fejtö, F., 56, 57, 67, 68, 75, 108, 114, 115 Felici, M g r . , 162 Feltin, Cardinal, 34 Fenyes, 109 Fesquet, H . , 9, 133, 136, 153 Le Figaro, 51, 133, 134, 137, 141, 147, 154, 172, 179 Fineberg, 109 Flandin, P. E., 186 Fleg, E., 12, 130 France-Soir, 134 Frederick, Emperor, 116 Freemasonry, 160, 162, 164 French Revolution, 35, 36, 65, 71, 116, 117, 119, 166 Freud, 77, 80 Freudenberg, Pastor, 12 Friends, The, of Jules Isaac, 29 Galen, alias General Blücher, 106 Gaulle, General de, 126 Gemara, 55, 59 Geouffre de la Pradelle, Maitre Raymond de, 51 Gerlier, Cardinal, 34, 154 Gero, 108 Gerstein, K . , 183 Gnostics, 86 Goering, Field-Marshal, 101, 189 Goldberg, A . J., 171

195

Goldmann, N . , 10, 47, 71, 72, 168 Graetz, 61, 62, 119 Grebnjakov, V . , alias Dora, 101 Grynspan, 110, 185 Guershouni, 109 Hagada, 55 Halaka, 55 Hamburg, the destruction of, 188 H a n a n , 17 Hatvany, Baron, 41 Haussner, G., 181 Hegira, the, 38 Heine, H . , 62, 102, 117, 129 Heschel, Rabbi A . J., 168, 171, 173 Hess, R., 180, 181 Heydrich, 189 Higgins, M g r . G . , 171, 172 Hilberg, P., 178, 180, 183 Himmler, 189 Hitler, A . , 19, 32, 48, 70, 87, 88, 92, 95, 97, 100, 101, 144, 148, 150, 152, 170, 182, 184, 185, 187, 189, 190 H o c h h u t h , R., 170, 181 Hoelbrigel, 180

Hoettl, 180

Holmogor, 101 H o l t z m a n n , 109 Homer, 77 Honorius III, 91 Hosea, 56 Impropria, suppression of the prayer of, 33 Inquisition, the, 62, 72, 90, 91 Institute of Contemporary History, M u n i c h , 183 International Institute to Study the Jewish Question, suggestion of the foundation of, 176 Isaac, Jules, 10; the gist of his thesis, 11, 12; organises JudaeoChristian dialogues and had private audiences w i t h Pius X I I and John X X I I I , 12; the result, 13; his revised version of the Gospels, 14-19, of the C h u r c h Fathers, 20-22, and of the Doctors of the C h u r c h , 22-

196

INDEX

28: h i s d e m a n d s of t h e C o u n c i l , 29; supported in Catholic circles, 29, 30; h i s v i s i t to R o m e , 31-33; H . D e u t s c h i n t e r venes o n b e h a l f of w i t h P a u l V I , 40, 41; 82. 86, 111, 112, 114, 116, 130, 140, 144, 148-50, 152-4, 163, 165, 167; t h e a u t h o r ' s thesis of i n f l u e n c e of on declaration o n Judaism i n V a t i c a n C o u n c i l II c o n f i r m e d i n look a r t i c l e , 167, 168; 181 I s a i a h , 54, 56, 78, 155 I s l a m , 90, 138 Israel, t h e State 184, 185, 189

o f . 48-51, 148,

Jackson, Justice. 179, 182 Jacob, P . . 34 J a n k e l e v i t c h , V . , 96, 148, 181 J a n s o n , 107 J e h o u d a , J . , 30-32, 34-38, 47, 71, 73, 82, 85, 115, 117-20, 129, 140, 154, 157, 163 J e h o v a h , J a h v e , J a h w e h , 20, 56, 57- 89. 112 J e r e m i a h , 54, 56, 78 Jesus. 14-18, 21, 26, 39, 40, 55. 58. 77, 115, 117, 122, 125, 134, 143, 145-7, 150, 151, 156. 162. 170, 174 J e w i s h C h r o n i c l e . 186 J o h n X X I I I , 12, 30, 136. 161, 164, 168-70 Joshua, 56 J u l l i e . C a r d i n a l , 12 J u v e n a l , 86 K a p l a n , G r a n d R a b b i J . , 12, 135, 142. 148 K a s z t n e r , D r . R . , 184 K a t y n Forest M u r d e r , 101 K a t z , L . 10, 34 K a u f m a n . D r . T . N . . 188 K a u t s k y , D r . . 180 K a u t s k y , K . , 102 K e l l n e r , H . M . , 160 K e n n e d y , P r e s i d e n t J . F . , 110 K e r i , 109

K i b b u t z m a p a m . 49 K i z i e w i c z , G e n e r a l . 108 K l a u z n e r , J., 39, 115 K l y b e r , F a t h e r , 161 K o e s t l e r , 73 K o r h e r r , D r . . 182 K r a s n o v , G e n e r a l . 99 K r a s n o v , C o l o n e l S., 99 K r a u s n i k , H . , 180 K u b o v y , D r . , 189 K u h n , B e l a , 104, 106, 107, 109 L a g r a n g e , F a t h e r , 112 L a n e , A . B l i s s , 108 L a p i n e , C a p t a i n , 99 L a p t c h i n s k i , L i e u t . , 99 L a s s a l l e , F . , 102, 117 L a t e r a n C o u n c i l , t h e F o u r t h , 91 Lattés, S., 12 Laurentin, Abbé, 147, 154, 172 L a v a l , 186

R . . 134,

135,

L a z a r e , B . . 54, 55, 57. 58, 80. 83, 84, 93, 102, 117, 129 Lazareff, P . , 134 L e f e b v r e . M g r . , 133 L e i p z i g , t h e d e s t r u c t i o n o f , 188 L e m k i n , P r o f . R . , 180 L e n i n , 75, 105 Leo X I I I , 97. 136 L e r o y - B e a u l i e u , A . , 63 L e w i s o h n , L., 65, 66, 129 L i c h t e n , J., 170, 172 L i e b n e c h t . 102, 104 Liénart, C a r d i n a l , 12, 34, 154 L i e v e n , M . , 104 L i t v i n o f f , M . . alias W a l l a c h . e t c . . 109 L o e b , I., 79, 80 Look, article " H o w t h e Jews changed Catholic T h i n k i n g " . 167-73 L o p i n o t , F a t h e r C , 12 L o s o v s k y , 107 L o u i s X I V . 116 L o v s k y . Prof. F., 12. 50, 60, 74, 92, 121 L u d w i g . E . , 129, 186 L u k a c s . G., 108

197

INDEX

Lunel, 29 Luther, 36, 76, 86, 118 Luther, Secretary of State for the T h i r d Reich, 186 Luxembourg, Rosa, 102, 104 Madaule, J., 12, 47-50, 71, 76 Madagascar, 186, 187 Maidanek, 183, 188 Maimonides, Moses, 80 M a l a c h i , 38 Malychkine, General, 99 Mao Tse-tung, 106 Manicheans, 86 M a r r o u , H . , 12 M a r t i n , J., 12 M a r t i n V , 91 M a r x , K., 37, 68, 76, 77, 81, 102105, 117

M a r x i s m , 67, 75, 87, 100, 102, 103, 116, 152

Massoutié, L., 61-63, 86 Mathausen, 183 Mauclair, 161 Maxentius, 113 Maximos I V , Patriarch, 141 Meandrov, General, 99 M e m m i , A . , 32, 37, 123-8, 130 Mendelssohn, M . , 69 II Messagero de Roma, 143 Messiah, messianism, 30, 31, 37, 39, 55, 58, 71, 102, 113, 120-2, 143, 146, 156, 174

115,

M i c a h , 56 M i h a j l o v , 100, 101 M i l i t a n t Servants of O u r Lady of Fatima, 161 M i n c , 108 M i s h n a , 53-55, 59 Le Monde, 9, 34, 40, 51, 71, 72, 96, 100, 101, 133, 135, 137, 139, 143, 148, 153, 154, 181

Monotheism, 30-32, 34, 35, 37, 56, 77, 89, 119, 120, 157

Montaigne, 80 M o n t i n i , Archbishop 170

Montoire, 186 Morgenthau Plan, 188

of M i l a n ,

M o r l i o n , Father, F., 173 Moses, Mosaic Law, 53-56, 77, 91, 92, 134, 145, 155, 156

Mouret, 29 M o y n e , Lord, 110

Nantet, J., 12 N a t i o n a l Catholic Welfare Conference, 170, 171 Nebuchadnezzar, 93 Neue Rheinische Zeitung, 103 Neuhäussler, M g r . , 179 N e u m a n n , alias Neuberg, 104, 105, 107

Nicholas, I, 136 Niemöller, Pastor, M . , 179 Nietzsche, 37 Nieuwenhuys, D . , 104 Nizzachon, 117 Nossig, Rabbi A . , 64, 65, 76, 129 Nuremberg trial, 139, 144, 148, 178-83

N y i z l i , D r . M . , 181 Oesterreicher, Father, 161, 169 Official Report of the Portuguese Government to the Committee of Non-intervention, 107 Oikoumenikon, 151 Origen, 59, 116 Osservatore della Domenica, 162, 167

Osservatore

Romano,

143, 159,

162, 165

Oswald, L., 110 Ottaviani, Cardinal, 12 Palanque, Father, 29, 30 Palestra del Clero, 134, 142, 144, 146, 151, 152, 155, 157

Pange, J. de, 102 Paris-Match, 181 Paris-Presse, 41, 137, 147 Paris-Soir, 95, 186 Parny, 117 Patriarch of A n t i o c h , 136 Pasmanik, D . , 46, 47. 70, 77 Paul I V , 92 Paul V I , 40, 41, 133, 135, 137, 138, 161, 165, 167, 170-2, 174

198

INDEX

P a u k e r , A . , 108 P é g u y , C . , 93 P e n t a t e u c h , 53 Peter, G . , 109 P e t l i o u r a , H . , 110 P i e f f e r k o r n , J., 36, 118, 119 P h a r a o h s , T h e , 93 Pharisees, T h e , 53-55, 59. 113. 117 P h i l o s t r a t e s , 89 P i c o d e M i r a n d o l a , 36, 118 P i l a t e , P o n t i u s , 15-18, 84, 146 P i n a y , M . , 160, 163, 16S P i p e r n o , D r . S., 143 P i u s X I I , 12, 168, 170 P l e h v e , 109 P o g a n y , 109 P o l i a k o v , L . , 180

R o o s e v e l t , 188 R o s e n b e r g , A . , 102 R o s e n b e r g s , T h e , 69 R o t h s c h i l d s , 41 R o u d i n e s c o , D r . A . , 46, 55, 56, 59, 60, 66, 69, 70, 83, 87, 88, 91, 122 R o u t e n b e r g , 109 R u b i n s t e i n , J . , 110 R u d e n k o , G e n e r a l , 101 R u p p i n , A . , 182

Poncins,

59, 130, 149, 150 St. A v i t , 60, 74 St. J o h n C h r y s o s t o m , 11, 22, 23, 25. 28, 33, 130, 149, 150 St. C l e m e n t o f A l e x a n d r i a , 59 St. C y r i l o f Jerusalem, 22 St. E p h r e m , 22 St. E p i p h a n y , 22 St. F r a n c i s o f A s s i s i , 80 Pope S t . G r e g o r y t h e G r e a t , 11,

Léon d e , 104, 106, 134,

136, 153, 161, 164

Pravda, 104

P r i m a o , R . , ( o r P r i m a k o f f ) . 107 P r o t e s t a n t i s m , 62, 76, 86, 139 P r o u s t , M . , 80 Provenchères,

M g r . d e , 29, 30,

153, 154, 167 P s a l m s , 155 Quebec Conference, Rabi,

188

32, 33, 37, 39, 47, 50, 71,

102, 115, 121, 130 R a d k i e w i c z , 108 R a k o s i , 108 R a s s i n i e r , P . , 97, 100, 101, 178, 180-6, 188-90 R a t h , v o n , 110, 185 R a t h e n a u , W . , 129 R e f o r m a t i o n , T h e , 35, 36, 76, 80, 116-19 R e i n a c h , S., 80 R e i t e r , A . , 157 R e n a i s s a n c e , T h e , 35, 36, 80, 116-19 R e n a n , E . , 85 R e n a r d . A b b é , J . P . . 180, 183 R e u c h l i n , J., 36, 118 R e v a i , 108 Revue des Dens M o n d e s , 101 R i c h a r d t h e L i o n - H e a r t e d , 80 R o b i s o n , Prof., 166 R o d d y , J., 167

Sadducees, 53 St. A g o b a r d , 11, 25, 27, 28, 33, 149 St. A m b r o s e , 11, 22, 27, 33 St. T h o m a s A q u i n a s , 92 St A u g u s t i n e , 11, 21-25, 28, 33,

25, 28, 33, 130, 149, 150 St. G r e g o r y o f N y s s a , 22 St. H i l a r y o f P o i t i e r s , 22 ST., J o a n of A r c , 128 St. Jerome, 22, 59 St. J o h n , 14, 16, 17, 33, 140, 143, 145, 168 St. L u k e , 14-16, 40, 155, 168 St. M a r k , 14, 16, 40, 168 St. M a t t h e w , 14-17, 19, 29, 33, 40, 113, 140, 145-7, 168 P a u l , 20, 25, 68, 77. 78, 81, 151, 155, 156 St. Peter, 139, 151 Pope St. P i u s V , 92 S a l l u s t e , 76 St.

Sarolea, C . , 103, 104. 107 S a r t r e , J. P . , 67 S a t a n , 23, 27, 28, 162, 173 S c a r i o l i , N . , 100 S c e m a m a , A . , 71, 72 S c h o u r s k i , 29

INDEX

Schuster, Z . , 1 4 1 , 171, 172 Schwartzbart, 110 Schweitzer, M . , 1 0 9 Secretariat for Christian U n i t y , 161,

164,

169.

172

Seelisberg, the T e n Points of, 1 2 Seneca, 8 6 SepherToledot Jeschu, 2 8 Serant, P., 9 7 , 9 8 Sergius, Grand Duke, 109 Sérot, Colonel, 1 1 0 Shapiro, M . , 4 9 Sigaud, M g r . de Proenca, 133 Silberberg, 1 0 9 Simon the Magician, 1 3 9 Slansky, 6 9 , 183 Sobidor, 1 8 3 Socialism, 1 0 4 Soekarno, President, 138 Sombart, W . , 6 1 , 6 2 , 7 7 Spanish Revolution, 1 0 7 Specht, alias Olszewski, 108 Spinoza, 3 1 , 77, 80 Spire, A . , 7 1 , 111, 1 1 6 , 1 2 0 , 1 3 0 Spychalski, 108 Stalin, 6 8 , 1 0 3 Statute of London, 1 9 4 5 , 5 1 Steed, H . W . , 4 5 , 4 6 , 5 3 , 6 4 , 6 5 , 73,

149

Steinberg, A., 5 0 Stolypine, 1 0 9 Streicher, 2 3 , 2 8 . 3 2 , 150 Stürgkh, Count, 1 0 9 Szamuelly, 1 0 4 Synagogue, the, 2 6 - 2 8 , 53, 86, 91,

114,

The Tablet, 10, 1 7 0 Tacitus, 86, 1 1 2 The Talmud, 36, 3 9 , 59, 157,

90,

102,

66,

77,

120

115,

53, 54-56, 117-20,

58, 156,

163

Tappouni, Cardinal, 147 Tcherkassy, General Prince B., 99 Terre de Provence, 29 l a Terre retrouvée, 157, 174, 189 Times, the N e w York, 170-2 Tisserand, Cardinal. 12 T i z a , Count. 109

199

Toaff. E . . Chief Rabbi of Rome. 143,

171

Togliatti, 1 2 4 Toldoth Jesho, 1 1 7 Tolstoi, Count Ivan, 1 0 0 Tollier, V . , 2 5 Torah, 53, 54, 5 6 , 5 8 Torquemada, 6 3 Toulat, Abbé, 1 5 4 Toussenel, 8 7 Treblinka, 1 8 3 , 1 8 8 Trotsky, L . , 1 0 4 , 1 0 5 Troukhine, General, 9 9 U n i o n of Jewish Congregations i n America, 3 4 United States of Europe, 1 8 7 U.N.O., 162, 172 Uritski, M . , 1 0 7 Vacher de Lapouge, 83 Vallat, X . 4 9 Vas. 108 V i c h y , the Government of, 4 8 , 4 9 V i e i l l a r d , Abbé, 1 2 Vita, 1 0 0 Voltaire, 8 7 , 1 1 6 , 1 1 7 Wagenseil, 1 1 7 W a l l a c h , M . G . M., alias Buchmann, Finkelstein, Harrison and Litvinoff, 1 0 9 Webster, N . H . , 1 6 5 , 1 6 6 Weigel, Rev. S. J., 1 4 1 Weizmann, Chaim, 1 8 6 , 1 8 8 White. H . D., 1 8 8 Wildenbruch, von Piefler, 4 1 W i l k e , F., 4 1 Wisceliceny, 180 Wlassow, General, 98-100 Wolf, 1 1 7 W o r l d Jewish Congress, 1 0 , 3 1 , 3 4 , 35, 130, 140, 168, 179, 187,

188

W o r l d Zionist Organisation, 4 7 . 71,

72

Yourowski, J., 1 0 6 Zaga, E. d i , 1 3 4 , 1 3 6 , 1 6 1 Zionism, 6 7 , 6 9 - 7 2 , 1 4 1 , 1 4 2 Zoroaster, 8 6 Zwingli, 118, 1 6 0