The Communist and Masonic Infiltration of the Catholic Church
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The Communist and Masonic Infiltration of America and the Catholic Church
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15:10 - Mockingbird Media: “40 Babies Beheaded By Hamas”
23:35 - The Origin Of “The State Of Israel” (Zionist Movement)
32:18 - The 1948 Massacre Of Palestinians By Israel
48:32 - Expert Explains The History Of The Israel And Palestine Conflict And What Happens Next
The Israeli-Palestine Conflight- What They Don't Want You To Know
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The Point on the above Atrocities By The Jews In Palestine
The Point
Edited Under Fr. Leonard Feeney M.I.C.M. — Saint Benedict Center
September, 1958
HOW THE JEWS INVADED THE HOLY LAND
Four Men Who Built The Zionist State
It is a peculiarity of history that the farther back we stand to get a look at it, the better we see it. And thus, with the smoke lifted and the rubble swept aside, those two increasingly distant calamities, World Wars I and II, are every day making a clearer picture.
It may be argued that the abiding effects of a war are not always the precise effects intended by the war’s planners. But when two international conflicts, fought within twenty-five years of each other, have both resulted in the establishment and extension of the same two world powers (to the detriment of all others), then there is more than mere chance to be reckoned with.
Those two powers, the chief two in the world today, are Communism and Zionism. The First World War gave them both a solid footing: the tracts of land they needed if they were to continue. The Communists announced a claim to all of Russia; the Zionists were granted one to Palestine. And World War II more than made good these claims. It gave the Communists the largest empire the world has ever known — stretching from Berlin to the China Sea. More unlikely, it gave the Zionists a sovereign Jewish state in the Holy Land.
That the fortunes of Zionism and Communism have been complementary, that world events of the past several decades have been to their common advantage, is obvious. That both movements are avowedly anti-Christian, and that both are in origin and direction Jewish, is a matter of record. But although the Jewish power of Communism has been quantitatively a greater oppressor of the Church — having killed more priests and desecrated more altars — the Jewish power of Zionism has hit the Church at the very core by seizing and profaning the one land which above all others is the Holy Land.
As an organized program of racism and revenge, fulfilling centuries of thwarted Jewish dreams, Zionism is larger than any one of the men who have been its leaders. Out of the last hundred years, however, there are four of these men who stand as symbols of Zionist progress. Considered in sequence, these leaders of Zionism will tell all of the story that must so urgently be known.
Moses Hess
In the year 1862, a German Jew named Moses Hess published at Paris a book called Rome and Jerusalem. If modern Zionism must be assigned a specific starting point, this was it. Hess’s message was straightforward. “Papal Rome,” he writes, “symbolizes to the Jews an inexhaustible well of poison.” But the Jews should not be discouraged, Hess continues. A “regeneration” of the world has been going on since the “great” French Revolution. Rome is already on the way down, he declares, and the job of the Jew is to establish Jerusalem in place of it. Christianity will be “finally replaced among the regenerated nations by a new historical cult. To this coming cult, Judaism alone holds the key.”
Hess nailed the whole argument in with the resounding blasphemy: “Every Jew has within him the potentiality of a Messiah and every Jewess that of a Mater Dolorosa ... The Messianic Era is the present age.”
There was no Jew in Europe that was not interested. But, for many, Hess’s call to arms was too dangerous. There would be Christian resentment, they said. There would be a reaction, and all those new liberties so lately acquired by the Jews, as a result of the Masonic revolutions, would be revoked. To these “assimilated” Jews of Western Europe, Hess was a stab of bad conscience. He was telling them that, despite their white gloves and tall hats and changed names, they were still, and irrevocably, Jewish.
On the other hand, to the Jews of Eastern Europe, still confined in the Polish and Russian ghettos, Moses Hess was a prophet. His book begot a dozen secret societies dedicated to a revived Jewish nationalism. And it set the stage for a more versatile Jewish leader.
Theodore Herzl
If Moses Hess was the violent revolutionist that Zionism needed to start it off, Theodore Herzl was the capable calculator who brought order to the Zionist frenzy, won for Zionism the support of Western Jews, and gave permanent direction to the Jewish resurgence by advocating the immediate establishment of a self-governing Jewish state.
With diabolical doggedness, Herzl peddled his plan for a Jewish homeland on every important doorstep in Europe. The Kaiser listened to him. And so did the King of Italy and the Sultan of Turkey. England offered him a piece of her own property in Uganda. But the Zionists were determined against second-class handouts. They wanted Palestine or nothing for their nation, and Jerusalem for their capital.
Herzl dared approach even the Pope, Saint Pius X, to ask support for a Jewish settlement in Palestine. To so fantastic a proposal, the Holy Father (says Herzl’s Diaries): “answered in a stern and categorical manner: ‘We are unable to favor this movement. We cannot prevent the Jews from going to Jerusalem — but we could never sanction it. The ground of Jerusalem, if it were not always sacred, has been sanctified by the life of Jesus Christ. As the head of the Church, I cannot answer you otherwise. The Jews have not recognized Our Lord; therefore, we cannot recognize the Jewish people.’ ”
The Pope did not discount the possibility of some measure of success for Zionism. Himself the virtual prisoner of Italy’s Masonic administrators, Saint Pius X held no illusory view of “Catholic Europe.” The men who were then running Europe’s governments were the offspring of those same Freemasons who had gloried in tearing down the ghetto walls while they sacked the churches. For Freemasonry had set the Jews up; and now that the Masons were in unchallenged power, the Jews could expect great things. But could they really expect Palestine? Besides being the Holy Land of the Christians, the territory of Palestine was the guarded property of the Turkish Empire, the centuries-old home of an established people. It seemed unlikely to the Pope that great numbers of Jews could ever settle there — and unthinkable that circumstances would ever permit the Jews to set up their own government in the place.
The Zionists, on their part, were confident that when desired circumstances do not present themselves on their own, they can be made to order. In a speech before the Sixth Zionist Congress in 1903, Herzl’s colleague, Max Nordau, said (and we repeat that the year was 1903): “Let me tell you the following words as if I were showing you the rungs of a ladder leading upward and upward: Herzl, the Zionist Congress, the English Uganda proposition, the future World War, the peace conference where, with the help of England, a free and Jewish Palestine will be created.”
Chaim Weizmann
When the World War that Nordau had foretold eventually came, in 1914, Herzl was ten years dead. But a new Zionist leader was on hand to oversee the expected Jewish triumph. This was Chaim Weizmann, an itinerant chemist who had moved from his native Russia to Manchester, England, sometime before the outbreak of the War. It was Weizmann’s task to acquaint the British government with Jewish designs on the Holy Land. In exchange for an official smile on these Zionist ambitions, Weizmann could promise that his race — its financiers, presidential advisors, newspaper publishers and all — would join whole-heartedly in helping Britain win the war. Consequently, on Nov. 2, 1917, the British Foreign Secretary, Lord Balfour, addressed a letter to Lord Rothschild, English representative of the powerful Jewish banking house.
“His Majesty’s Government,” wrote Balfour, “view with favor the establishment in Palestine of a national home for the Jewish people ... ” Though the letter further specified that “nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine,” the Jews assumed this clause was meaningless. The Balfour Declaration, as this letter came to be called, gave the Jews a foot in the Holy Land, and they set out with determination to wriggle the rest of their bulk through the door.
To direct this operation, Chaim Weizmann went to Palestine in 1918, as head of the Zionist Commission. Under Weizmann’s supervision, armies of Jewish immigrants pushed into Palestine (made a British Mandate in 1922) till eventually they had swollen their numbers to one-half the total inhabitants. (Their land-purchases were less prodigal; by 1948 they owned only six per cent of the available property.)
Through all this, the Church remained adamantly anti-Zionist. In a 1921 allocution, Pope Benedict XV expressed his fear that “the Jews should come to take in Palestine a preponderant and privileged position.” Most Catholic observers, however, thought such a possibility remote. Father Bede Jarrett, noted English Dominican, gave the majority opinion when he wrote, also in 1921: “The Jew has always specialized in money. Industrial labor has no interest for him, and agricultural labor even less. Therefore, he will never go back to Palestine, where the wealth is almost entirely in agriculture. Indeed, why should he worry over Palestine when he has the whole world at his feet?”
What Father Jarrett did not realize was that “the Jew” intended to demonstrate just how abjectly at his feet the world was — and precisely by taking over Palestine.
World War I, as Nordau revealed, had been the scheduled means for setting up a Jewish state. But it did not quite do the trick. A second World War was needed to bring the Jews’ otherwise unthinkable scheme to perfection. At the conclusion of World War II, Chaim Weizmann came to America to claim the spoils. Spurred on by him and fellow-Zionists, the United Nations obediently decreed that at the expiration of the British Mandate, the Holy Land should be partitioned into two areas; the smaller to be governed by Arabs, the larger by Jews.
The British were to withdraw on May 15, 1948. At midnight of May 14, Zionist leaders announced the formation of a Jewish State. Ten minutes after their announcement, President Harry Truman, defying all protocol, accorded this infant monstrosity official United States recognition. Later, Mr. Truman was to write in his published memoirs: “I do not think I ever had as much pressure and propaganda aimed at the White House as I had in this instance. The persistence of a few of the extreme Zionist leaders — actuated by political motives and engaging in political threats — disturbed me and annoyed me.”
Even if it were not known otherwise, events of the last decade would bear stern witness that the Masonic Mr. Truman overcame his annoyance.
David Ben-Gurion
Though Chaim Weizmann was duly named President of the Jewish State, and held that office until his death in 1952, it was a position of honor only. The Jews were grateful for all Weizmann had done, but they were confident they had come to a new season: the full flowering of that “Messianic Era” that Moses Hess had proclaimed. And they had a new leader: their Prime Minister, David Ben-Gurion.
As effective head of the Jewish State, Ben-Gurion represents the fulfillment of Hess, Herzl, and Weizmann; the achievement of Zionist victory. He is the symbol of Jewry on its own — the crucifiers of Christ free at last of Christian standards and surveillance. How alien the Jews are to those standards, their ten years of sovereignty have enabled them to show.
The acts of Jewish terrorism that had marked the final months of the British Mandate (when Jews were blowing up British buildings in Palestine, hanging British soldiers, mailing time-bombs to members of the British cabinet) seemed like mere schoolboy pranks when the Jews went to work on the Arabs. One million Arab residents of Palestine were forced to flee their ancestral homes — the orchards, pastures, and farms their people had worked for centuries. And as Archbishop George Hakim of Galilee insisted: “They were terrorized out.” The persuasive device employed by the Jews was simple: they massacred one whole Arab village; then they sent a sound-truck through all the neighboring villages, promising each one the same fate unless the people evacuated their homes immediately.
All this was apart from the military aggression, when Jewish soldiers, with arms supplied by Communist Czechoslovakia, invaded the Arab-assigned regions of Palestine and increased their national holdings by forty per cent. Feats like this thrilled the Jews who were watching from afar, swelled the fantastic sums being poured into Palestine by World Jewry, and provoked statements like this one by New York’s Jewish Congressman, Emmanuel Celler: “Maybe the Israelis may have to give the Arabs another lesson and cut through their forces again like a hot knife through butter. Only this time the pleas of the United Nations will not deter them. They will shoot their way clear into Beirut, Amman, and Alexandria.”
When Prime Minister Ben-Gurion’s plans for the further expansion of the Jewish state are realized (when international circumstances have been ordered to that end), there will be a fresh field open to the Jews. And it will be open not only for additional confiscation of Arab property, but for further desecration of Christian shrines and churches in those parts of the Holy Land that the Jews do not yet control. Bethlehem, for example, can expect a repetition of the profanity and sacrilege that the Jews have already perpetrated in Mount Carmel, Ain-Karim, Haifa, Capharnaum, Tiberias, Beit-Jala, Katamon, in all of Galilee, and in Jerusalem, the Holy City itself. These previous desecrations, so well calculated by Mr. Ben-Gurion, prompted the well-known but little-heeded warning of the late Apostolic Delegate, Archbishop Hughes, who stated that there is in operation a “deliberate Jewish effort to decimate the Arabs and to destroy Christianity in Palestine.”
The consequences of this “deliberate Jewish effort” will spread in our time far beyond the borders of Palestine. For the once-Christian West has betrayed Our Lord’s Holy Land into the hands of His crucifiers, and already the price of the betrayal is being paid, in kind. It has cost England her empire. And it has put that other chief Zionist supporter, the United States of America, face to face with a Third World War — one that looms like a terror out of the Apocalypse, and that will provide the most fantastic chapter yet in the unfinished story of Zionism.
The Point
Edited Under Fr. Leonard Feeney M.I.C.M. — Saint Benedict Center
April, 1955
THE HOLY LAND AND THE JEWS
“That land in which the light of truth first shone, where the Son of God, in human guise, deigned to walk as man among men, where the Lord taught and suffered, died and rose again, where the work of man’s redemption was consummated — this land, consecrated by so many holy memories, has passed into the hands of the impious!”
Blessed Pope Urban II spoke these words in the year 1095 and, by the time he had finished speaking, all of Europe was rallying to do battle with the Turk. Christian knights hailed the Pope’s resounding order: “Mark out a path all the way to the Holy Sepulchre and snatch the Holy Land from that abominable people.”
This month, with Urban II and the Crusades nearly nine centuries behind us, Catholics will be asked to recall once again those sacred Palestine places where Jesus spent His Holy Week of suffering and death, and triumphed on His Easter Sunday morning. But this time there will be no talk of “snatching” the Holy Land. Indeed, we have been quite content, of late, to settle back and watch someone else grab it up. Nor have we been even slightly jarred from our lethargy by the fact that the Holy Land’s new occupants make Pope Urban’s “abominable” Mohammedans almost bearable by contrast.
That the state of Israel is now a reality, that the Holy Land has fallen into the hands of the Jews, that the crucifiers of Christ have been restored with honor to the scene of their crime, should be provocation enough for all of Christendom to descend in battle array and obliterate the cursed invaders. But nothing happens. In fact, this tragic betrayal of the Holy Places has been allowed to develop far beyond the mere physical presence of Jews in Palestine. For every day it is becoming clearer just what the Jews have done, and will continue to do, to Catholic churches, shrines, schools, hospitals, seminaries, and even the Catholic faithful, in the land which they have usurped.
We know that there will be no twentieth-century Crusade, for we know that Christendom has all but died. Still, we are heartened by those few Catholic voices who have made protest: the half-dozen bishops, the handful of priests, and the one courageous Franciscan brother. From the documented, on-the-scene reports which these men have made (and which have been so notably ignored by America’s Jewish-controlled press) The Point hopes to indicate, this Eastertime, just what has been going on in Our Lord’s Holy Land since His enemies took it over.
CHURCH OF THE DORMITION
On the slope of Mount Zion, not far from the site of the Last Supper, is a magnificent Romanesque rotunda called the Church of the Dormition (the “falling asleep”). And of all the shrines in Jerusalem, this one has always been especially, poignantly dear; for on this spot Our Blessed Lady spent her last years on earth, and here she died.
During the morning of May 18, 1948, Israeli troops, fighting to take Jerusalem from the Arabs, rushed upon the Church of the Dormition, crashed down the barricaded door, and entered in. The Benedictine monks in charge of the church were already aware of the Israelis’ reputation as despoilers of holy places, and they gathered in the sanctuary, hoping that their presence would serve to dampen Jewish ardor. Professing amusement at the monks’ concern, the Jewish officers assured them there was nothing to fear: they had not the slightest intention of using the Dormition for military purposes; they would merely like to be shown to the church’s towers, so as to observe Arab positions.
By sunset of that day, the Jews had set up artillery in the church, and were using it as their base of operations. After two weeks — during which they poured an incessant stream of mortar fire at the Arabs, and the Arabs answered in kind — the Israeli officers decided that the monks, “for their own safety,” should retire to another part of the city. Reluctantly, they allowed three monks to remain behind as custodians of the church.
Almost immediately, these three were informed that they could go out of their underground rooms only with the permission, and under the surveillance, of an armed guard. When the monks protested against such restrictions, and demanded the Jews withdraw from the church immediately, to prevent further damage, the Jewish officers calmly assured them they would depart as soon as practicable. Meantime, they were told, they could put their minds at rest: orders had been given to the soldiers to guard carefully property belonging to the church, particularly the sacred objects.
Suddenly, on July 15, two months after the Jews first entered the Dormition, the three monks who remained there were instructed by Israeli officers to leave at once. All money was taken from them, and when they asked to make a listing of items being left in the church, they were told they could not.
Shortly after the last monks moved out, the Church of the Dormition became a Jewish dance hall, where each night the young men and women of Hagannah, weary from the day’s fighting, met for recreation.
It was September before any priests were again able to enter the church. What they found when they looked inside stunned them. The statues, the pictures, the crucifixes, the altars, the whole interior, had been thoroughly, painstakingly desecrated and destroyed.
These priests issued a report for the Catholic press of all they had witnessed, “lest responsible persons be deceived by propaganda.” And their summary of what had happened to the cherished and once-beautiful shrine of the Mother of God, after four months of Jewish occupation, was the following stark announcement: “the Church of the Dormition is now a heap of rubble.”
Throughout the Holy Land, the remnants of churches, chapels, and shrines give eloquent testimony of the Jews’ vengeful, ferocious hatred of their rejected Messias. Among these remnants are the great Church of Saint Peter, at Tiberias; the Church of the Nativity of Saint John the Baptist, at Am Karim; the Church of the Beatitudes, at Capharnaum; the Church of Mensa Christi, on the shores of the Sea of Galilee; and in Jerusalem, close by the Church of the Dormition, the Cenacle — where, the night before He was betrayed into the hands of the Jews, Jesus, at the Last Supper, gave us His Body and Blood to be our Sacrifice, our Sacrament and our Food.
CONVENT OF NOTRE DAME
Just outside the walled inner city of Jerusalem, at New Gate, there stands the Convent and Hospice of Notre Dame. This consecrated building was one of the first pieces of Church property seized by the new Israeli government. Jewish officials had determined that the structure was ideally suited for use as a barracks to house Israeli soldiers. The convent’s chapel became a kind of general recreation room for the new occupants and, when members of the Franciscan Commissariat of the Holy Land finally managed to visit the confiscated building, they found the chapel in total desecration. The chief objects for the hatred of the Jewish soldiers had been the large brass crucifixes used for Mass. A report issued from Jerusalem states that the representations of Our Lord’s Holy Body had been pried loose from all the crucifixes and that “the bare crosses were scattered about the chapel, covered with human excrement.”
This early-established policy toward religious houses continued with the Jewish seizure and desecration of the Sisters’ convent at Am Karim, the Franciscan convent at Tiberias, the Sisters’ residence at Capharnaum, the Salesian houses at Cremisan, the convent of the Sisters of Saint Ann at Haifa, the home of the Fathers of the Italian Institute at Capharnaum, the Patriarchal Seminary at Beit-Jala, and the Convent of Mary Reparatrix at Jerusalem, which was blasted by dynamite in the middle of the night while six Sisters were known to be still inside.
SCHOOL AT KATAMON
Shortly after the first Israeli troops arrived in the little town of Kasamon, near Jerusalem, some of the Sisters of Notre Dame de Sion, who conducted the English High School there, were looking out the school windows with their students. Suddenly they saw Israeli soldiers in the streets outside raise their rifles. Aghast, Sisters and students dropped to the floor. A moment later, the windows where they had been standing were spattered with bullet holes.
The Sister Superior’s anxious protests to the local Israeli commander were met with his unctuous assurances that no more such episodes would occur. Soon afterwards, a detachment of Jewish soldiers, looking for amusement, shot up the school bus.
Finally, after three harrowing months of trying to live in an area ruled by Jews, the Sisters sent their pupils home and closed the school. Before leaving for Jerusalem, they nailed a large Papal flag across the front door, as notice to the Israelis that this building belonged to the Catholic Church.
The next word the Sisters received from Katamon informed them that a band of soldiers, Israeli regulars, had broken into the school, defiled its sacred objects, and left it ruined.
“I wish to protest with all possible energy against this complete lack of honor,” wrote the Sister Superior to the government of Israel. “The commander of the area of Katamon gave me his word that nothing would be touched ... I do not know when the pillage was committed, for I have not been in Katamon since May 3. However, it proves to me that your repeated promises are only empty words, which one cannot believe.”
Catholic authorities have estimated that the Jews have destroyed Church property in the Holy Land at the rate of more than two million dollars’ worth a year. To mention only French Catholic institutions, they have demolished four hospitals, sixteen dispensaries, two hospices, four seminaries, thirty-two schools and orphanages, seven retreat houses. And what the Jews have not destroyed outright they have gotten rid of in other ways. Thus, they have commandeered the four principal Catholic schools in Jerusalem, turning them into a Jewish food control office, a Jewish refugee home, a Jewish hospital, and a barracks for Jewish soldiers.
So extensive is the damage inflicted by the Jews, that two American Franciscan priests, sent to Jerusalem as official Catholic observers, reported, “There seems to be an over-all plan gradually to replace Catholic institutions.”
THE REFUGEES
As part of a program to find “accommodations” for its influx of Jewish colonizers, the government of Israel has managed to bring about the dismemberment and evacuation of all Catholic regions in the Holy Land. Before the formation of the Israeli state, Palestine was in no sense a Christian-populated country. And yet, because the chief targets for Jewish aggression have been so consistently the Catholic towns and villages, nearly twenty per cent of the Arabs kicked out of their ancient homes have been Christians.
To date, close to a million Arab refugees have been stripped of everything they possess by way of home, land, savings, business, and, often, even family. Reports from Catholics in Lebanon, just north of the Holy Land, tell of dusty roads choked with the exodus of Galilee Arabs, mothers with breast-fed babies, orphaned children, dazed fathers, many of whom were carrying cherished crucifixes and other holy objects which, at great risk, they had rescued from Jewish desecration as they left their looted homes.
A communique from Brother Anthony Bruya, O. F. M., on the plight of the town of Rameh, bears vivid witness to the special hatred which has been shown to Catholics in the Holy Land. Israeli forces occupied Rameh, a two-thirds Christian community, and while permitting the Mohammedan Arabs to stay, ordered all Catholics to “leave within half an hour.” To back up the order, the Israeli commander reminded the Christian townspeople of what had happened to the residents of Deir Assin and Tireh — who were massacred in the streets for daring to question the authority of a Jewish army leader.
Similar atrocities have taken place in Haifa, Sheframr, Maslia, Tarshiha, and a hundred other places. But perhaps the most touching and tragic report is the one dated January 15, 1952, in which Archbishop George Hakim of Galilee protested in vain to the Israeli government over the mass destruction of the totally Catholic village of Ikret. Church, schools, rectory, homes — everything was in shambles. And what is more, wrote the Archbishop, the Jews perpetrated all this on Christmas Day itself.
The assault on Ikret, like all the rest of Israel’s anti-Catholic outrages, was in no sense an “unavoidable casualty” of the recent Jewish-Arab warfare. All of the first-hand Catholic observers are quick to make this point. Indeed, in his summary report on the Holy Land situation, the Apostolic Delegate, Archbishop Hughes, has very plainly charged that there is now in operation a “deliberate Jewish effort to decimate the Arabs and to destroy Christianity in Palestine.”
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Friday 12 January, 2024
Two Little Dicky Birds
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Hamilton County Bluegrass Band - Dueling Banjo
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You Ain't Goin Nowhere
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