The dispersion of Israel in the modern world — Ballerini, 1897
Fr. Raffaele Ballerini, S.J. outlines the modern dispersion of the Jews, their increasing domination over Christian societies and how their designs are to be legitimately opposed
“The Jew always continues to be immutably Jewish in every place. His nationality is not in the soil where he was born, it is not in the language he speaks; it is in the seed, in the lineage and in that mixture of Bible, Talmud and Kabbalah, which he calls his history and his religion [..] Everywhere he is a stranger to all, except those with whom he shares his origin and curse. Outside of his own interest, he has no other political aim, wherever he lives.”
Background
Fr. Raffaele Ballerini, S.J. (1830-1907) was an Italian Jesuit priest, author, sometimes polemicist and long-standing contributor to La Civiltà Cattolica. He was born on May 17, 1830 in Medicina, a large town and municipality in the province of Bologna, to wealthy Christian parents, later being educated at the archiepiscopal college of Bologna and then the Borromeo College in Rome. In 1847, inspired by his Jesuit relatives, he entered the novitiate of the Society of Jesus. Political upheaval in Rome soon forced him to complete his early formation in France, first in Toulouse and later in Lyon, where, in 1858, he was ordained a priest.
Returning to Rome, he joined the editorial staff of La Civiltà Cattolica in 1860 and would remain with the publication for over four decades. Notably, this publication enjoyed semi-official status in the Catholic Church since it was established by the prompting and patronage of Pope Pius IX. This same support for the Jesuit journal continued during the reigns of Pope Leo XIII and Pope St. Pius X, who often relied on the editorial staff to articulate the intellectual and strategic priorities of the Vatican on current issues. During the Masonic occupation of Rome in 1870, Fr. Ballerini was relocated with the journal staff to Florence, eventually coming back to Rome in 1887. Fr. Ballerini was a prolific writer, contributing novels, historical essays, apologetic works, and hagiographies to the Jesuit journal. His writings covered many subjects including the early pontificate of Pope Pius IX, the lives of Jesuit saints, Marian devotions, and critiques of freemasonry and liberal nationalism. Beyond writing, Fr. Ballerini was active in charitable work, supporting impoverished religious sisters and promoting Catholic lay initiatives like the S. Pietro circle. He passed away in Rome on January 14, 1907.
THE DISPERSION OF ISRAEL IN THE MODERN WORLD
I.
For those who do not believe in the divinity of the Scriptures and reject the prophecies of the two Testaments, it must seem inexplicably strange to see the fact, unique in the history of mankind, of a people, for more than nineteen centuries, dispersed and wandering, without a king, without a temple, without a priesthood, without a homeland; and yet always subsisting, mingled with the nations of the globe, with none of which it has ever been related, and always by all the same nations, sometimes more sometimes less, disliked, hostile or rejected.
Such is, beyond doubt, the fact of the Jewish people, whose existence today, more than in the past, provokes hatreds that are all the more dangerous, the more closely connected they are with the question that predominates all questions, the social one. Indeed, the phenomenon becomes most singular, if one likes to say so, when one considers that the animosity appears most bitter in the nations that have been still more generous with freedom to this people, and have admitted it to the full enjoyment of the rights of citizenship.
And in fact, according to what a German Jew wrote a little while ago, “the anti-Semitic current is currently making its way around the world”. But he could have added that it is doing so with greater violence where, as in France, Austria, Hungary, Germany, Italy, Semitism has been most favored by the laws.
Not that these names of anti-Semitism and Semitism are to be approved; the Israelite family is not the only one that comes from the noble blood of Shem, nor is there any reason why those born of Japheth should nourish hereditary hatred against those generated by Shem. But, given the use of such improper designations prevailing to signify Judaism, well or ill-willed, it is certain that the existence of this now greatly agitates the civilized world, and plays a large part in political, religious and economic questions, which are grouped with the social.
Yet, looking at the number, it seems that the Jewish people would have to keep only a minimal number: for how small is the figure of eight or nine million, compared to that of four hundred and more million Christians?
Therefore, if it is already a great wonder that this people has remained so scattered among other peoples for so many centuries, it is no less surprising that at present, less than everywhere, it occupies a place among them which excites scandals, envy, discord and the threat of no small disturbances.
Behold, 1827 years have passed since the prediction of Jesus of Nazareth came true to the letter, that Jerusalem would be destroyed, until not one stone was left standing upon another, that the Jews would be led captive among all the nations, and would remain scattered there until the end of time.1 Of this prediction, to this day, not a syllable has failed. The curse of the sanguis eius (on Jesus) super nos et super filios nostros, already shouted by the people in the presence of Pontius Pilate,2 continues to be verified every day, with the same constancy with which the sun rises and sets every day: and now, when so much is said and written about Semitism and anti-Semitism, it will not be superfluous to see its fulfillment in today’s world.
II.
What is the state of the Jewish people among the nations of our time? It is largely new. But precisely the newness of its state has given rise to the question, which goes under the also new name of anti-Semitism. We intend to reason about that civil emancipation which, in almost every country, has made it completely equal with the nationals, exciting tremendous anger and competition.
The first to make this beautiful gift of brotherhood to the Christian people was revolutionary France in 1791; it was then imitated little by little and gradually, during the course of this century, by other States. England completed the work from 1849 to 1858; Denmark in 1849; Austria-Hungary from 1840 to 1867; Germany from 1869 to 1871; Italy from 1860 to 1870; Switzerland from 1869 to 1874; Bulgaria and Serbia from 1878 to 1879. Therefore, the only countries in which the Jews are not now civilly brotherly and equal with the native inhabitants are Russia and Romania at one end of Europe, and Spain and Portugal at the other. But it should be noted that in these last two countries the Jews, who before the fifteenth century numbered half a million, were expelled and those who remained were baptized, and up to now they have not returned in such numbers as to be worth the expense of instigating a law of equality in their favor.
As can be seen, the Governments have proceeded very slowly and with uncertain steps in following the example of the French Revolution. It seems that they have feared to unleash some fierce storm at home; and that the application of this article of the Magna Carta of the rights of man to the children of Israel should not return, to the detriment of the countrymen, as is happening, to the pure advantage of the rights of the Jew.
With this, the dreamers and supporters of human brotherhood, in secularized civilization, believed for some time that they had cut the knot of quarrels, due to disparity of lineage and religion; and they sang a hymn to the pacifying glory of the new freedom. But very soon, and before the centenary of such a beautiful enterprise was celebrated, the quarrel arose again, more lively than before, and the heavenly emancipation of the Jews showed itself in its effects to be the bearer of servitude for the Christians; so that even this article of the Magna Carta, which was supposed to renew the world, is beginning to be seen to have made it much worse.
III.
Meanwhile, Jacob’s offshoot has gradually increased, until today it numbers seven to eight, but certainly not ten million heads. It has then spread so that it can be said to have spread throughout the globe. Its prophesied dissemination, ut pulverem ante facem venti, delebo, like dust before the blowing of the wind, across the earth,3 has been fulfilled little by little as shores habitable by it have been discovered.
The greatest number of Jews is still in Russia, although for some years, because of the harsh laws to which they have been subjected, they have been leaving in great numbers. But, since statistics are lacking, one can reckon at perhaps as many as four million, living in the Roman Empire, from whence they were formerly banished: if it were not for the fact that the conquest of Poland, which in the Middle Ages was the seedbed of Israel, has drawn with it this inheritance; which has since increased considerably, in the nearly twenty years of undisturbed peace which it has been allowed to enjoy.
The consequences of the partition of the Polish kingdom were then felt also in the two States of Austria and Prussia, which incorporated other members of it. Therefore, after Russia, they are the countries in which the Jewish race teems with the greatest fertility.4 The Empire of the Habsburgs houses no less than seven hundred thousand, and that of the Hohenzollerns hosts six hundred and fifty thousand. But in both empires, the most populated by Jews are Galicia and Posen, remnants of the ancient kingdom of the Jagiellons and the Sobieskis.
Elsewhere, in the East and West of Europe, they are found in smaller numbers. A little more than one hundred thousand in England; eighty or one hundred thousand in France, of whom about sixty thousand nest in the city of Paris, in addition to the forty thousand or more who live in Algeria; another hundred thousand in Holland, half of whom are based in Amsterdam; fifty thousand at the very least in Italy, almost all, outside Rome and Ancona, gathered between the Tuscan Apennines, the Adriatic and the Alps; ten thousand in Switzerland, seven thousand in Belgium, five thousand in Denmark, three thousand in Sweden and a few hundred in Norway. Gibraltar houses fewer than two thousand, under the shadow of the British flag.
For the rest of Europe, which is Eastern, there are about one hundred thousand in Turkey; five to six thousand in Greece, the majority of them sheltered on the island of Corfu; twenty thousand among the Bulgarians, five thousand among the Serbs, three or four thousand in Romania.
Much smaller is their number in Asia, the cradle of their lineage. They number about three hundred thousand, most of them living in Syria and Palestine, where they sadly rest in Jerusalem. Relics of their progeny are still found in Persia, India and it seems even in China. Far from the sea coasts of northern Africa and Eritrea, in Egypt and Abyssinia there are groups whose number cannot be counted. The two Americas, especially the northern one, already include about five hundred thousand, immigrants from Europe, especially from Russia; and Australia, with the islands of the Pacific, receives perhaps no more than thirty thousand.
Such is, in glimpses and in topsy-turvy figures, the picture of the dispersion of Israel throughout the globe, in the nineteenth century after the extermination of the city, the temple and their people.
IV.
It is clear that the breath of the wind of celestial wrath has scattered the children of Israel throughout the universe. They have never been so dispersed, a bit everywhere, as at present. But there is no memory that they have ever been so numerous. In the East of Europe they have multiplied, proliferating; in the West they have swelled, flocking there in droves, to seek, with the riches, the liberties that have been profitable to them since 1789.
The anthill, however, is still in the lands of ancient Poland, and in the neighboring ones which surround it. Czacki has estimated the Jewish population at four hundred and fifty thousand heads, at the time of the partition of that kingdom.5 Today, some one hundred and twenty years later, it has risen tenfold; and there, in those lands, it continues to be like the reservoir which pours its exuberance into the West of Europe; especially since Russia, with the new laws, has forced it to vent the excess of its generation outside the confines of the empire. For this generation is of such a temper, that it adapts itself to every climate, and both under the heat of the tropics, and among the ice of Siberia, it can endure to live and to breed.
Thus that mysterious wind which at first dispersed the dust of Israel from the east to the west and, with the passing of the centuries, carried it again from the west towards the east and the north, now dilates it and pushes it back also to our antipodes, that is, to America, the southern part of which would have been deemed suitable for settling refugees from Russia in a large colony.
In fact, that Israelite Baron Hirsch, who on his death left to his widow the beauty of six hundred million, collected, more iudaico (Jewish custom), in a few years, when his fellow countrymen began to emigrate from the Muscovite dominions, formed the plan of opening up an outlet for them in the Argentine Republic, and transplanting their seed there. He therefore purchased vast lands there, under the name of a Jewish colonization company, and began to send fugitives there, under certain conditions, so that they could settle there and devote themselves to the cultivation of the fields, which would be divided among their families.
But the plan has almost entirely failed, for two reasons. The first, that the Jew will have no part in hard work, especially in the fields; and experience shows that it is easier to find a rare bird than a Jewish peasant. The other, that the conditions imposed on the emigrants were so onerous that they were intolerable; and it is surprising that the Jewish newspapers have praised the bottleneck of the Hirsch as a work of outstanding charity towards their brothers. For this reason, the little more than six thousand who sailed for that promised land have returned in good number, preferring to live on usury in Europe, rather than fatten, with their sweat in America, the pouch of the Benevolent Society, instituted by the shrewd baron and his successors.
V.
Although so scattered everywhere, the Israelite race has always and everywhere remained and remains the same. By tradition and temperament, it is incapable of fusing and merging with others. The Goths, the Visigoths, the Vandals, the Lombards, gradually mixed with the peoples whose territories they had occupied, and formed with them nations of one blood and one language. But not so the Israelites. Just as no ancient people, keeping them under laws of exception, has ever been able to incorporate them into itself, so no modern people has succeeded in identifying with them, despite the full freedom granted to them. The Jew always continues to be immutably Jewish in every place. His nationality is not in the soil where he was born, it is not in the language he speaks; it is in the seed, in the lineage and in that mixture of Bible, Talmud and Kabbalah, which he calls his history and his religion. An innate and secret bond binds him to his brothers in Abraham. The equality of civil rights, which he enjoys where he lives, takes nothing away from his nationality. Everywhere he is a stranger to all, except those with whom he shares his origin and curse. Outside of his own interest, he has no other political aim, wherever he lives. It is all the causes, all the flags, all the dynasties, which facilitate the purchase of gold. That is for him the most favored of the nations, which provides him with the most means of accumulating it: hence it makes the Jew laugh, who in Italy, in France, in Germany, pretends to quibble out of tenderness for his country. He aspires to covert, rather than overt, domination; but he does not aspire to it as a pasture for pride, but rather as an instrument of greed. In short, together with his people, wherever he is, he constitutes a nation in every nation, which organically exists nowhere, but sparsely exists everywhere.
Therefore the equalization, in civil rights, of the Jews with the nationals of the countries in which they are established, has sprouted the fruit that was already to be expected and feared: that is, the predominance, due to the two most powerful forces that dominate the world, the press and wealth; that means to this, which is their supreme end. And in fact, little by little, in most of Europe, they have taken it over; therefore they exert an influence on the economic, political and religious progress of today’s society which has now become unbearable.
From Poland, little by little, they have flooded Hungary, Austria, Germany, France, they have broken down there, they have given up their trades as street vendors, they have cleaned up their act, they have trained their children in the more liberal professions of science, judiciary, medicine and literature; and in that which with commerce and banks they amassed money and grasped the governance of European finance, with pen and desk they busied themselves with giving direction to public opinion. Therefore, in a short time, they became overpowering masters, especially in Berlin, in Paris, in Pest, in Vienna.
VI.
But nowhere have the Jews, in the thirty years or so since they were emancipated, risen to a power equal to their present one in the Austro-Hungarian Empire, which has become little less than their fiefdom. In Vienna, up to this last time, when the vigorous revolt of the Christian Socialists began, they were all in the public offices, in the town hall, in the ministries, and dictated the law in the Court itself.
This city has one hundred and twenty thousand of them, more than all of France; and they have come down in phalanxes from the great seedbed of Russian Poland and Galicia, dedicating themselves to trade and commerce of every kind. As elsewhere, so they have not applied themselves to manual labor, but to negotiating the labor of others, which is the way of enrichment peculiar to their race. They have occupied the banks, and with them the circulation of public money: others, nearly a thousand, fatten themselves on the most unworthy and shameless usury: others haggle in human flesh, supplying the servants of half of Europe, and even the Turkish seraglios of Cairo, Alexandria and Constantinople. It can be said that in Vienna, until recently, the value of a florin was not negotiated without the approval of some Jew. Military supplies, building works, industrial privileges, state loans, everything was, and unfortunately still is, in their hands. All the leading newspapers were theirs, and were edited and written by one hundred and ten of their brothers. Their monopoly was also the University, in which they occupied almost all the chairs; so that this one, which bore the noble title of Alma Mater, was mockingly nicknamed Mauscholeum: not only the chairs, but the places of grace and the protection of the academic senate have become acquired favors of the Jewish corporations; and the theological faculty itself is subject to the influence of the Synagogue and the Talmud. Out of consideration for the offspring of this race, the recitation of Christian prayers, including the Pater Noster, had to be abolished in the schools of the Catholic city, and images of the Crucified Christ had to be removed from the walls, as they would have offended the delicate sight of the children of his crucifiers.
The rural and urban estates, the largest farms and the most sumptuous villas of the Empire have passed from the dominion of the ancient lords into the possession of Jews, who have fattened themselves by the most refined arts of usury and stock-exchange gambling. In Galicia seventy to eighty percent of the lands are in the power of the Jews: and more or less the same has happened in Bohemia, Moravia and Hungary, whose metropolis is as much subject to the Jewish kingdom as Vienna, the capital of the Empire.
In essence, the Habsburg Monarchy gives an idea of the fate reserved for the great states of Europe, if for another half century they continue to allow themselves to be devoured by the lineage of Jacob, under the pretext of the freedom promulgated by the French Revolution of 1789. Their Christian peoples famem pаtientur ut canes (suffer famine like dogs), will starve to death, and with the sweat of their brow they will provide the Jews with wherewithal to amass millions, in order to tyrannize them and trample upon their necks.
VII.
And, to tell the truth, Berlin and Paris are already on the way to acquiring the full enjoyment of the delights with which the civil equality granted to the Jews beatifies the Christian cities of Vienna and Pest. To mention but one point, out of eighty-seven thousand persons registered in the trade rolls in the capital of the German Empire, forty-one thousand, three years ago, were Jews; and out of one hundred and eight thousand others employed in domestic service, there were no more than three hundred and twenty Israelites. Hence the saying, that today Israel commands and does not serve.
Of the benefits of Judaism in Paris and throughout France, a century after it was granted the right of citizenship, there is no need to speak. Europe is inundated with books and newspapers describing them; and together they form a library, which serves as a most eloquent commentary on the Magna Carta of new liberties. An example of their superpower is this: the French being thirty-eight million and the Jews perhaps only one hundred thousand, the latter count, of their number, forty-nine prefects and sub-prefects, nineteen councillors of State, twenty councillors to the courts of cassation and appeal, twenty-one to the direction of the post office, thirty to the ministry of public works, twenty-seven to that of finance and thirty-five to that of education.6
Nor is the condition of Italy different, if one considers the smaller number of Jews who live there. But that region, which from the lower Po extends between the Alps and the Adriatic, and can be called Italian Judea, feels it too much because it is more populated by Jewish people; as do all the public administrations of the single Kingdom, centered in Rome, in whose offices at every turn you come across former inhabitants of the ghettos. Their senators, their deputies, their professors in the universities and schools, their holders of primary offices surpass by an immense interval every proportion, between their number of perhaps fifty thousand in the whole Peninsula, and the thirty-one million national Italians. Two of them have already risen to the pinnacle of power, as ministers of state, and there is one who is struggling, not without chances of success, to reach the supreme pinnacle of the presidency of the Council. Let us not speak of journalism, the fabricator of the so-called opinion, which is in great part their merchandise, with the privilege of fat offers, manipulated in the dark kitchens of secret funds. As proof of their interference in all that is most vital to true nationality, it is enough to say that even a city, such as Florence, has an Israelite as assessor of its municipal schools, and an Israelite as inspector.
So it is not surprising that in Italy too, against the Jews, as everywhere else, that animosity is burning, which is justified by the title of legitimate defense of the most sacred rights of nature; and they are the conscience to be saved and the purse to be preserved. For it cannot be denied that wherever the Jew is civilly equal to the Christian, especially in Catholic countries, he constitutes himself, in league with the Masonic sects, a sworn persecutor of Christianity, and at the same time a very cunning threat to the economic well-being of citizens.
We have already given our readers detailed demonstrations of this consequence of the emancipation of the Jews, and we refer them to the last one of 1891, published by us also in a separate volume, which today has all the freshness and evidence of truth that it had then:7 with the addition that the recent cases of anti-Semitic war in Austria-Hungary increase its merit for special consideration.
VIII.
Among the remedies devised to free Christianity from the Jewish plague, it is often proposed to drive them from its borders, to relegate them to Palestine and to force them, with the gold stolen from the peoples of Europe, to reestablish themselves in their pristine land, to reunite there as a body and remake themselves a nation, rebuilding an opulent Jerusalem, which would rise again as the metropolis of their Kingdom.
Their ardent apologist, Leroy-Beaulieu, studied the bizarre proposal; and had to discard it, as not being possible to carry it out for this reason: “Palestine would not have enough to supply food for the entire family of Israel. All Syria would not be able to accommodate more than a small portion of the seven or eight million Jews who live scattered around the globe. Could the Christians and Muslims be evicted from there to make room for them? Could we hand over the Holy Sepulchre to the Synagogue for safekeeping? What Christian would tolerate it? Even if you were to hand over to Israel all the free territory of Syria, with the desert up to the Euphrates, no more than a third or a quarter of the Jews of Europe would live there. It would be a great thing if the ancient country of Chanaan and the surrounding regions could accommodate a few hundred thousand of them.”
Therefore, although he is a zealous defender of the emancipated Jews, he cannot refrain from adding: And the new settlers would only come from the populous ghettos of the East, since they would not really exchange Paris for Berditchef and Vienna and Berlin for Lassy. The Jew who thought of setting up home on the soil of his ancestors would not be the inconvenient guest that our capital cities would willingly part with; he would not be the rotten pimp, nor the shameless speculator, nor the cosmopolitan adventurer in search of ignoble markets, nor the advertising wheeler-dealer, astute hoarder of pens and venal votes. All this kind would get in our way. We could restore to Israel, as much as we liked, the land of the twelve tribes: but, to attract them to Jerusalem, it would be necessary to build on Mount Zion a Stock Exchange, banks, chambers and trade unions, and everything necessary for the operations of which they desire a monopoly.8
These are human arguments, which add experimental value to the superior and divine ones, which will never fail. According to the sacred pages, the Jewish people must always subsist dispersed and wandering among other peoples, so that, not only with the deposit of the Scriptures, which they venerate and keep in reserve, but also with their very state, they bear witness to the faith of Christ. Who, through the mouth of David, prayed to the Father that He would not kill their lineage, which was hostile to Him, ne occidas eos (don’t kill them), but that He would disperse and degrade them with His power, disperge illos in virtute tua et depone eos (scatter them by your power; and bring them down).9 Which was to say: disperse them among all the nations of the world and let them be an ever living and present example of Your justice, and a palpable demonstration of the truth of the Gospel. “The Jews were dispersed,” Augustine notes, “so that they might be witnesses of their own iniquity and of our truth.” Now nineteen centuries have already passed, and the prophetic word is fulfilled today, more manifestly than in times past. The Jewish dust encumbers the civilized and Christian world.
As for rebuilding a Jerusalem, which will become the center of a resurrected Israelite Kingdom, it must be noted that this is contrary to the prediction of Christ himself, who affirmed that Jerusalem will be trodden by the Gentiles, that is, by rulers of non-Jewish progeny, donec impleantur tempora nationum (until the times of the nations are fulfilled), until the conversion of the nations is accomplished and the end of the world has arrived.10 As it approaches, Israel will be taken by the hand by the mercy of God and added to the fold of the already denied Messiah. However, it is not at all certain that even then, when the Jews will turn to look at Him whom they pierced, they will return to their ancient dominion and possession. Hence the intended remedy is no more than a chimera, a dream.
IX.
The most practical, most accessible and most effective remedy, however, is in that recovery from the Jewish yoke, of which the Christian Socialists of Vienna and Austria have given and continue to give a splendid example to the Catholic cities and regions. Above we have touched in rapid outline on the monstrosity of the oppression, in which Judaism, having overflowed from Poland and tied itself by a double thread to Freemasonry and liberalism, held in particular the metropolis of the Empire. Kannengieser, in his celebrated volume,11 has presented a picture of it that makes one shudder as much as the other one makes one breathe, in which he narrates the origin of the recovery, due to the well-deserving Baron Vogelsang, to whom Vienna will one day be obliged to erect a statue.
The clergy and the people were two more savage prey torn to pieces by this three-headed hydra. One was vilified as much as it could in the anti-Christian heart of the race of the Iscariots and the Caiaphassians, the other was devoured to the marrow of his bones. Hardly could a cassock appear on the streets of Vienna without provoking the insults and outrages of the Judaizing rabble. The artisans, the laborers, the small haberdashers were all in the teeth of the merciless beast.
What did the clergy finally do there, having resolved to seize the monster by the jaws? The Kannengieser tells it well: it turned to the people, defended their rights, disillusioned them, set about alleviating their miseries, made them acquainted with their true benefactors and malefactors. Clergy and people became brothers, excellent lords and citizens assisted them, favored them with every kind of help. The Christian Social Party was formed, swelled, and grew in size. With the municipal elections of 1895, it banished Judaism and its followers from the municipality; and now, with the last political elections by universal suffrage, it has already for the most part evicted them from Parliament as well. Overbearing Judaism is defeated there. Union and industriousness in the faith have brought victory to the Catholics of Vienna and Austria. Legality had thrown them into the jaws of the hydra, and legality made them escape and regain that civil, religious and economic freedom that the evil invaders had usurped.
Such is the remedy, for now, most infallible that Providence offers to redeem the Christian countries from the servitude of the emancipated Jews. It is not in violence, in reprisals, in riots, in pillages; but in the loyal use, where it is permitted, of that very weapon of popular suffrage, which corrupting Judaism has availed itself of, to subjugate to itself the countries that have hosted it. When then the votes of the majority are in the hands of the Christian Parliaments, it will be possible to see to what extent the equality of rights, granted to the dispersed Israel, except charity and justice, is to be maintained, or to be removed, or to be reformed. The example is given fide, concordia et operibus (faith, harmony and works) Christianity will surely shake off all the ills, brought upon it by the Magna Carta of 1789.
END.12
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Matt. XXIV, 1, 15; Lk. XIII, 35, XIX, 41, XX, 16, XXI, 6, 20
Matt. 27:25
Salmo XVII, 40-42.
L’Empire des Tsars et les Rueses, t. III
Rozprawa o Żydach. Vilna, pag. 216
Libre parole, 26 mai 1894. La France Chrétienne, février 1897
Della Questione giudaica in Europa. Civiltà Cattolica, Roma
Israel chez les nations, pag. 410-11
Psa. LIX, 11
Lk. XXI, 24
Juifs et catholiques en Autriche Hongrie
The translation for this document was done with digital translation software and then manually reviewed to ensure readability and coherence. The emphases, punctuation and style are as faithful to the original text as possible, reason permitting. The skeptical reader is encouraged to review the original Italian, in addition to the sense and style of the text, linked above, should he maintain doubts.