“We [Jesuits] take a pleasure in admitting those of jewish ancestry. Jerónimo Nadal, S.J., 1554
The history of Jesuits of jewish ancestry in the sixteenth century mirrors the earlier converso history in fifteenth-century Spain that we have traced in Chapter One: from the initial acceptance of "New Christians" and the rise of their influence and power to the consequent deep resentment of "Old Christians," who had made increasing efforts to curb and possibly eliminate the converso presence first in the civil and then ecclesiastical institutions.
Escaping from the persecuting civil society, a significant number of conversos had filled ecclesiastical ranks in Spain during the fifteenth century.'
By the mid-sixteenth century, however, a number of Iberian church communities had closed their doors to them, especially the Order of the Jeronymites, which was characterized by its converso pro-Erasmist and alumbrado openness.
Consequently, many conversos, who were rejected or feared that they would be discriminated against, found at least a temporary haven in the Society of Jesus, a new appealing religious order that initially objected to lineage discrimination and whose spirituality in some aspects seemed akin to the Iberian movements of Erasmists and alumbrados, which had attracted many conversos.
Additionally, the Jesuits opened many new remote frontiers for missionary activities that often became to conversos and/or their superiors a veiled opportunity to avoid intolerance at home.”
__________________________
This passage offers three important points…
1) It speaks of the jewish infiltration of civil and ecclesiastical institutions that gave rise to a protective backlash against the conversos.
From the perspective of the Old Christians, they saw an insidious takeover of their society taking place, and it had to be stopped (we Americans know exactly how that feels).
They were right of course. But from the perspective of the “New Christians” (the conversos), they perceived the Old Christians as engaging in persecution against them, and they too were right.
Looking at it rationally, the Old Christians had no reason to complain; they forced the jews into their religion, so they fully deserved what was coming to them. They brought “the Crypto-jewish virus” in by their own hand.
2) It confirms that conversos did see the clerical ranks of the Church as a haven from persecution, although Maryks fails to mention the other obvious motivation the conversos had in becoming clergy: ending the persecution of their people by changing or even taking over the Church once they were on the inside.
3) It points out that Crypto-jews penetrated other orders of the Church. It is standard jewish operating procedure to infiltrate all factions within an institution for the purpose of monitoring their activities and taking control if possible.
They didn’t need to take over the Jesuit Order, though. It was theirs from the very beginning. It was their hand within the Church.
___________________________
It is here where we’ll take another common sense break and put ourselves in the shoes of the Crypto-jews of the early Jesuit Order.
Upon doing so, we find that we’re facing a worsening environment in which our Order is suspected of being a synagogue of jews, and blood purity laws are popping up to stop conversos from taking positions in civil society and the clergy. What do we do?
Do we give up, go home, and cry in our Manischewitz? Or do we make adjustments to allay suspicion and get around the blood purity laws? Being jews, the choice is obvious: we adjust and move on – we never give up.
_________________________
After thinking about it, these are the specific things we’d do to keep going….
1) We would double-down on leading the charge against converso influence in the both the Order and the wider Church, like our co-founder Francis Xavier did in encouraging the Inquisition of Goa by leading the effort against ourselves, we can control where the investigations go, and we can shield our core operatives while staging controlled sacrifices (such as in a faraway place like Goa, India) to make it look like we’re making progress.
2) We would double-down on our efforts to pose as the most rabidly loyal order in the whole Church. This would place us above any suspicion of being subversives.
If we want to sneak around as jews and change the Church, we must stop acting like jew-lovers and start acting like the complete opposite. People will find it incomprehensible that we are jewish influencers if we outwardly act like we are against jewish influence.
___________________________
Stepping back out of our jewish shoes, we find this is exactly what the Jesuits did. Here is another excerpt from Professor Maryks’ Boston Globe interview…
“The archbishop of Toledo issued a purity-of-blood law in 1547. So the foundation of the Jesuits coincided with the increase of purity-of-blood laws.
In 1593, the society issued a law which said that no candidate of jewish ancestry could enter the society, and those conversos already in the society who had not finished their vows had to leave. This was much harsher than the first because it did not limit the genealogical inquiry. In 1608, an inquiry was set at five generations.”
_______________________________
So the Jesuits not only made their own blood purity law, they made one that was “much harsher” than that of the archbishop of Toledo.
This helped put them above suspicion. But take note that they did not kick out the conversos who had already finished their vows, which left conversos in the Order to do the background checks.
By having their own people doing the background checks, they could falsify clean certificates for the conversos they wanted, and reject conversos who weren’t “connected.”
___________________________
As for any background checks that weren’t conducted by insiders, getting around them was a simple matter: they just bribed the inspectors and/or presented falsified documents. As Wikipedia’s entry on limpieza de sangre (blood purity) states…
“The religious and military orders, guilds and other organizations incorporated in their by-laws clauses demanding proof of cleanliness of blood. Upwardly mobile New Christian families had to either contend with their plight, or bribe and falsify documents attesting generations of good Christian ancestry.”
In the time of these blood purity laws, falsified documents and bribes were commonplace. And within the context of the Jesuit Order, this gave rise to the “closet-converso” – a deep-cover Crypto-jew who had a “clean Christian background.” Even Professor Maryks recognizes the existence of such persons…
________________________
So in the year 1593, the Society of Jesus went from being a synagogue of conversos to being a synagogue of closet-conversos, and it is here where you face another moment of decision. You must choose the truer narrative…
A. The Jesuit version – The Society of Jesus enacted a very strict purity of blood law in 1593, and it was faithfully observed. This resulted in the end of the Order’s liberal period, and the converso presence within the Society waned. The Order then went on to centuries of strict adherence to Catholic doctrine and faithful service to the Church.
B. This blog’s version – The Society of Jesus responded to its increasingly hostile environment by putting on a show of casting out conversos and blocking them from entry.
But in reality, they had ways of dodging blood purity laws, and they kept bringing in jews under deep cover. With the financial assistance of the “Court jew” money-men outside the Church, the Order then spent centuries spreading its tentacles both within the Church and around the world, eventually taking over the Church entirely.
Which narrative do you find more realistic?
________________________
Before you answer this question, you might want to have a look at this inconspicuous sentence from the Jesuits’ Wikipedia entry…
“The Society participated in the Counter-Reformation and, later, in the implementation of the Second Vatican Council.”
By the late 1950’s, the Crypto-jews had amassed enough power within the Church to be able to remake it in their image, making it more worldly and cosmopolitan. And they officially began the process on 11 October 1962 by convening the Second Vatican Council.”
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Orthodox Church
“We [Jesuits] take a pleasure in admitting those of jewish ancestry. Jerónimo Nadal, S.J., 1554
The history of Jesuits of jewish ancestry in the sixteenth century mirrors the earlier converso history in fifteenth-century Spain that we have traced in Chapter One: from the initial acceptance of "New Christians" and the rise of their influence and power to the consequent deep resentment of "Old Christians," who had made increasing efforts to curb and possibly eliminate the converso presence first in the civil and then ecclesiastical institutions.
Escaping from the persecuting civil society, a significant number of conversos had filled ecclesiastical ranks in Spain during the fifteenth century.'
By the mid-sixteenth century, however, a number of Iberian church communities had closed their doors to them, especially the Order of the Jeronymites, which was characterized by its converso pro-Erasmist and alumbrado openness.
Consequently, many conversos, who were rejected or feared that they would be discriminated against, found at least a temporary haven in the Society of Jesus, a new appealing religious order that initially objected to lineage discrimination and whose spirituality in some aspects seemed akin to the Iberian movements of Erasmists and alumbrados, which had attracted many conversos.
Additionally, the Jesuits opened many new remote frontiers for missionary activities that often became to conversos and/or their superiors a veiled opportunity to avoid intolerance at home.”
__________________________
This passage offers three important points…
1) It speaks of the jewish infiltration of civil and ecclesiastical institutions that gave rise to a protective backlash against the conversos.
From the perspective of the Old Christians, they saw an insidious takeover of their society taking place, and it had to be stopped (we Americans know exactly how that feels).
They were right of course. But from the perspective of the “New Christians” (the conversos), they perceived the Old Christians as engaging in persecution against them, and they too were right.
Looking at it rationally, the Old Christians had no reason to complain; they forced the jews into their religion, so they fully deserved what was coming to them. They brought “the Crypto-jewish virus” in by their own hand.
2) It confirms that conversos did see the clerical ranks of the Church as a haven from persecution, although Maryks fails to mention the other obvious motivation the conversos had in becoming clergy: ending the persecution of their people by changing or even taking over the Church once they were on the inside.
3) It points out that Crypto-jews penetrated other orders of the Church. It is standard jewish operating procedure to infiltrate all factions within an institution for the purpose of monitoring their activities and taking control if possible.
They didn’t need to take over the Jesuit Order, though. It was theirs from the very beginning. It was their hand within the Church.
___________________________
It is here where we’ll take another common sense break and put ourselves in the shoes of the Crypto-jews of the early Jesuit Order.
Upon doing so, we find that we’re facing a worsening environment in which our Order is suspected of being a synagogue of jews, and blood purity laws are popping up to stop conversos from taking positions in civil society and the clergy. What do we do?
Do we give up, go home, and cry in our Manischewitz? Or do we make adjustments to allay suspicion and get around the blood purity laws? Being jews, the choice is obvious: we adjust and move on – we never give up.
_________________________
After thinking about it, these are the specific things we’d do to keep going….
1) We would double-down on leading the charge against converso influence in the both the Order and the wider Church, like our co-founder Francis Xavier did in encouraging the Inquisition of Goa by leading the effort against ourselves, we can control where the investigations go, and we can shield our core operatives while staging controlled sacrifices (such as in a faraway place like Goa, India) to make it look like we’re making progress.
2) We would double-down on our efforts to pose as the most rabidly loyal order in the whole Church. This would place us above any suspicion of being subversives.
If we want to sneak around as jews and change the Church, we must stop acting like jew-lovers and start acting like the complete opposite. People will find it incomprehensible that we are jewish influencers if we outwardly act like we are against jewish influence.
___________________________
Stepping back out of our jewish shoes, we find this is exactly what the Jesuits did. Here is another excerpt from Professor Maryks’ Boston Globe interview…
“The archbishop of Toledo issued a purity-of-blood law in 1547. So the foundation of the Jesuits coincided with the increase of purity-of-blood laws.
In 1593, the society issued a law which said that no candidate of jewish ancestry could enter the society, and those conversos already in the society who had not finished their vows had to leave. This was much harsher than the first because it did not limit the genealogical inquiry. In 1608, an inquiry was set at five generations.”
_______________________________
So the Jesuits not only made their own blood purity law, they made one that was “much harsher” than that of the archbishop of Toledo.
This helped put them above suspicion. But take note that they did not kick out the conversos who had already finished their vows, which left conversos in the Order to do the background checks.
By having their own people doing the background checks, they could falsify clean certificates for the conversos they wanted, and reject conversos who weren’t “connected.”
___________________________
As for any background checks that weren’t conducted by insiders, getting around them was a simple matter: they just bribed the inspectors and/or presented falsified documents. As Wikipedia’s entry on limpieza de sangre (blood purity) states…
“The religious and military orders, guilds and other organizations incorporated in their by-laws clauses demanding proof of cleanliness of blood. Upwardly mobile New Christian families had to either contend with their plight, or bribe and falsify documents attesting generations of good Christian ancestry.”
In the time of these blood purity laws, falsified documents and bribes were commonplace. And within the context of the Jesuit Order, this gave rise to the “closet-converso” – a deep-cover Crypto-jew who had a “clean Christian background.” Even Professor Maryks recognizes the existence of such persons…
________________________
So in the year 1593, the Society of Jesus went from being a synagogue of conversos to being a synagogue of closet-conversos, and it is here where you face another moment of decision. You must choose the truer narrative…
A. The Jesuit version – The Society of Jesus enacted a very strict purity of blood law in 1593, and it was faithfully observed. This resulted in the end of the Order’s liberal period, and the converso presence within the Society waned. The Order then went on to centuries of strict adherence to Catholic doctrine and faithful service to the Church.
B. This blog’s version – The Society of Jesus responded to its increasingly hostile environment by putting on a show of casting out conversos and blocking them from entry.
But in reality, they had ways of dodging blood purity laws, and they kept bringing in jews under deep cover. With the financial assistance of the “Court jew” money-men outside the Church, the Order then spent centuries spreading its tentacles both within the Church and around the world, eventually taking over the Church entirely.
Which narrative do you find more realistic?
________________________
Before you answer this question, you might want to have a look at this inconspicuous sentence from the Jesuits’ Wikipedia entry…
“The Society participated in the Counter-Reformation and, later, in the implementation of the Second Vatican Council.”
By the late 1950’s, the Crypto-jews had amassed enough power within the Church to be able to remake it in their image, making it more worldly and cosmopolitan. And they officially began the process on 11 October 1962 by convening the Second Vatican Council.”
https://theserapeum.com/how-the-kabbalist-jews-took-o..