Compiled from primary sources held at the Internet Archive. All quotations are verbatim from the digitized texts as noted.
Prefatory Note
Father Charles Edward Coughlin (1891–1979), Catholic priest and pastor of the National Shrine of the Little Flower, Royal Oak, Michigan, was one of the most prominent Catholic public voices in 1930s America. The passages collected here are drawn from his radio addresses as published in book form, with particular attention to his explicitly theological arguments standing in the Adversus Judaeos tradition: the question of the Messias, supersessionism, the theological enmity between the Synagogue and the Church, the Mystical Body of Christ versus what he terms the Mystical Body of Satan, and the role of the Pharisees as the scriptural archetype of anti-Christian opposition. Passages that are purely political or polemical without theological grounding have been excluded from this anthology.
All sources are publicly available digitized texts at archive.org and are linked in the Sources section below.
I. Christ as King and the Rejection of the Supernatural Social Order
From “Am I An Anti-Semite?” — 9 Addresses on Various “ISMS”, Address I: “The Background of Christian Social Justice” (Sunday, November 6, 1938)
“Christ came on earth not only to redeem and save individuals but also to establish an absolutely new social order. Recognizing the chaotic condition of society in His own time; aware of the universal slavery practiced virtually by every nation; and conscious of the spiritual darkness which had encompassed every kingdom, empire, republic and tribe, our Saviour well understood that man, left to his natural abilities, was unable to acquire peace and prosperity in this world and save his immortal soul in the hereafter.”
“my friends and fellow citizens, it is true that you establish your own earthly governments. But it is likewise true that every government set up by man becomes a rebel government if it denies Christ a place on the throne. Therefore, against the laws promulgated by Christ the King, no earthly monarch, no president, no parliament, no congress dares legislate. And against the economic and social principles laid down by Christ, no group of professors or parliamentarians may establish other principles except at the cost of disaster.”
“Unfortunately, we have witnessed in our historical studies a constant effort on the part of those who are hostile to Christ to force his abdication. They maintained that His mission was to individuals and not to society. They asserted that His place was in the tabernacle and not in halls of government. They demanded that He remain within the gray walls of an empty church and not walk in the fields with the farmer and stand in the factory with the laborer.”
II. The Pharisees, John 8:44, and the Theological Archetype of Opposition to Christ
From “Am I An Anti-Semite?”, Address II: “Our Christian Hope” (Sunday, November 13, 1938)
“Do they remember the words spoken by Christ of old to the Pharisees? These leaders of the Jewish people, who had repudiated the supernatural social order of God, were endeavoring to obstruct the Messias because He made converts amongst the Jews. They boasted that they were descendants from Abraham. Despite their royal lineage, the Master branded them with the statement: (John viii; 44) ‘You are of your father, the devil, and the desires of your father you will do’—as if to say, ‘You are not of Abraham, You are not of God, You are the group whose descendants will continue to work against God.'”
“Shame on those public teachers who, in pulpit, on platform and in pamphlet, decry the existence of an organized international, malicious group of men—the members of the mystical body of Satan.”
III. The Mystical Body of Satan versus the Mystical Body of Christ
From “Am I An Anti-Semite?”, Address II: “Our Christian Hope” (Sunday, November 13, 1938)
“either through ignorance, as some think it is, or through conspiracy, which is the opinion of others, America is wedded to a system of financial manipulation which has become a terrible instrument in the hands of the adversaries of the Supernatural Messias and of the supernatural life which He instituted, by hampering instead of facilitating the exchange of goods, the consumption of our products and the functioning of the law of supply and demand.”
“through the private control and issuance of money, the members of the mystical body of Satan have imposed upon us through this financial power a tremendous handicap which places terrible obstacles in the way of those who are striving to live the life of a Christian.”
IV. Supersessionism: The New Supernatural Order Supplanting the Old
From “Am I An Anti-Semite?”, Address I: “The Background of Christian Social Justice” (Sunday, November 6, 1938)
“As Pius XI beautifully expresses it, ‘man was raised by the power and the gift of God to the dignity of a son of God, and incorporated into the kingdom of God in the Mystical Body of Christ. In consequence, he has been endowed by God with many and varied prerogatives; the right to life, to bodily integrity, to the necessary means of existence; the right to tend towards his ultimate goal in the path marked out for him by God; the right of associations and the right to possess and use property.’ That, my friends, was the fundamental principle of the new social order established by Christ.”
“Thus, in 1789 the disciples of this erratic philosopher published a document known as the ‘Rights of Man.’ Already the idea that Christ was King, that Christ’s place was in the market place, the courts, the banking houses and the government as well as in the church and the pulpit had been lost sight of by too many people. . . . ‘Henceforward,’ said they, ‘the social doctrines of humanity must supplant the obsolete social teachings of Christ.'”
[Coughlin here characterizes the Enlightenment de-Christianization — with its roots in what he regards as a naturalist revolt against the supernatural social order of Christ — as a re-enactment of the original rejection of the Messias.]
“How illogical was this decision? Christ in Pilate’s hall was outnumbered seventy-two to one. Did the magic of numbers in that instance prove that the Master was a blasphemer; prove that Caiphas and Annas and the Sanhedrin were justified in demanding His death?”
[Here Coughlin invokes the Deicide narrative explicitly: the Sanhedrin’s condemnation of Christ is cited as the paradigmatic example of the majority being morally wrong and theologically blind.]
V. Jewish Rejection of the Messias and the Theological Root of Persecution
From “Am I An Anti-Semite?”, Address III: “Persecution — Jewish and Christian” (Sunday, November 20, 1938)
“since the time of Christ, Jewish persecution only followed after Christians first were persecuted—persecuted either by exploiters within their own ranks, as in the Middle Ages, or by enemies from without, as in our own days—the days of Communism.”
“Many historians—in fact, the vast majority of them—maintain that the Jews were persecuted because of their social philosophy. Parallel with their persecution has been the persecution of Christians—not for their social philosophy but for their religion.”
“It is the belief, be it well or ill-founded, of the present German government, not mine, that Jews—not as religionists but as nationals only—were responsible for the economic and social ills suffered by the Fatherland since the signing of the Treaty of Versailles.”
[Note: Coughlin explicitly distances himself here from the Nazi racial framing, insisting the distinction is between “religionists” and “nationals,” not between races — a characteristic Adversus Judaeos rather than antisemitic distinction.]
VI. The Challenge to Jews: Repudiation of Anti-Christian Communism
From “Am I An Anti-Semite?”, Address III: “Persecution — Jewish and Christian” (Sunday, November 20, 1938)
“I say to the good Jews of America, be not indulgent with the irreligious, atheistic Jews and gentiles who promote the cause of persecution in the land of the Communists; the same ones who promote the cause of atheism in America. Yes, be not lenient with your high financiers, and politicians who assisted at the birth of the only political, social and economic system in all civilization that adopted atheism as its religion, internationalism as its patriotism and slavery as its liberty.”
“May every honest Jew, every God-fearing Jew, as well as every honest and God-fearing Christian, find themselves cooperating in this common objective. Gentiles must repudiate the excesses of Naziism. But Jews and Gentiles must repudiate the existence of Communism from which Naziism springs.”
VII. On Anti-Semitism versus Anti-Communism: The Theological Distinction
From Father Coughlin Answers His Critics (Social Justice, 1940; repr. 1953), Chapter I
“In fact, Father Coughlin, a priest in good standing with his Church and functioning as pastor of the Shrine of the Little Flower, could not and would not be tolerated were he an advocate of Naziism. Nor could his writings (and the speech of November 20, 1938 was published) have been circulated without the knowledge of his lawful superiors, as every Catholic knows and as every reader should know.”
“The Jew has challenged the Christian for his sympathy and cooperation. In turn the Christian challenges the Jew for his. . . . Whatever be the reason for this unparalleled publicity, we are thankful to God that it has happened; for it gives both Jew and Gentile, Christian and non-Christian, an opportunity to write a new precedent, to establish a new tradition—a precedent and tradition by which we will all unite with all our facilities for all time to oppose all persecution wherever it may originate.”
“Nor do I speak these words to defend the atheistic, international Jews and Gentiles throughout the world who follow the footsteps of Lenin and advocate the principles of Marx. I do ask, however, an insane world to distinguish between the innocent Jew and the guilty Jew as much as I would ask the same insane world to distinguish between the innocent Gentile and the guilty Gentile.”
“Father Coughlin’s position towards all these Jews is sound. In his address broadcast December 11, 1938, he said: ‘The best answer that Jewry can give me or America is not a passionate denial that Jews, far beyond their proportion of population, are not interested in furthering Communism. Official action will speak more eloquently than ten thousand denials. . . . There comes a time in the life of every individual as well as in the life of every nation when righteousness and justice must take precedence over the bonds of race and blood.'”
VIII. On the Nature of Judaism as Race versus Religion
From Father Coughlin Answers His Critics (1940/1953), Chapter III: “Notes on the General Jewish Council”
[Coughlin here cites a B’nai B’rith pamphlet against itself to show that Judaism cannot be understood purely as a religion — drawing the classic Adversus Judaeos distinction between the carnal Israel and the spiritual Israel of the Church:]
“One suspects that not the ties of religion, but rather those of race, establish a strong unity amongst Jews, particularly when some of them are either persecuted or singled out as Jews for their unsocial behaviorisms; for if religion were the substantial tie, it would be difficult to understand how religious Jews could protect either by their silence or help with their support those of their irreligious brethren who succumbed to the sophistries of Marxism.”
“Accepting this more or less official Jewish comment at its worth, it is evident that Father Coughlin was not wrong when he distinguished religious Jews from other Jews; nor was he attacking religion in criticizing those Jews and Gentiles who were intimately interested in furthering Communism.”
IX. The Sanhedrin, Deicide, and the Logic of Pilate’s Hall
From “Am I An Anti-Semite?”, Address II: “Our Christian Hope” (Sunday, November 13, 1938)
“Christ in Pilate’s hall was outnumbered seventy-two to one. Did the magic of numbers in that instance prove that the Master was a blasphemer; prove that Caiphas and Annas and the Sanhedrin were justified in demanding His death?”
“Have we joined with the mob in Pilate’s Hall who shouted: ‘Give us Barabbas and away with Christ’—’Give us the Barabbas of thievery, of godlessness, of murder and of human trickery; away with the Christ of love, of humility, of kindness and of patience!'”
X. The Social Order of Christ versus the Anti-Christian Social Revolution
From “Am I An Anti-Semite?”, Address I: “The Background of Christian Social Justice” (Sunday, November 6, 1938)
“It is understandable why Karl Marx and his Communism came into being—just as understandable as why the French revolutionists chanted their Marseillaise; for one error uncorrected always begets a worse. And it is understandable why Naziism, with its complex for persecution and its deification of the state, is sweeping Communism from the confines of Europe because men will never rest in peace when they are forced to live under an unsound system either of government or of economy. Yesterday Communism; today Naziism; tomorrow—chaos—unless Christ is re-enthroned.”
“There can be no armistice between Christ, the Life, and Antichrist, the death!”
“There can never be a lasting armistice, never a lasting peace, never permanent security and prosperity until the social order of Jesus Christ is re-established upon the face of the earth. Moreover, there can be no armistice between Christianity and Communism or Communism’s illegitimate child, called Naziism.”
XI. On Christian Unity Against the Powers Hostile to Christ
From “Am I An Anti-Semite?”, Address II: “Our Christian Hope” (Sunday, November 13, 1938)
“Communism is only one manifestation of the power of the mystical body of Satan. Leave it to future generations to name its next manifestation—but be not deceived. If not Communism, then some other ‘ism’ will succeed in overthrowing the last vestige of organized Christianity in our midst, if we fail now, at this very moment, to cast aside our indifference, our false tolerance, our criminal prudence, and organize thoroughly to re-establish the social order of Jesus Christ for the protection of our nation against the incursions of a diabolical philosophy of internationalism which is well-organized amongst us.”
“Social justice has specific principles. First, it is Christian. Second, it is social. Thirdly, it is active. And fourthly, it is militant. These are the qualifications for all who are prepared to surrender the heresy of naturalism, and to defend the truth of the supernatural social order of Jesus Christ—an order that will not be tolerant with error—an order that will not be content with indifference.”
XII. Prayer Against the Foes of Christ
From “Am I An Anti-Semite?”, “A Prayer for the Week” (published after Address I, November 6, 1938)
“Oh, Christ, our King, we adore Thee! To Thee we pledge our fortunes and our lives. Encompassed by the powers of darkness, we call on Thee for light. Straitened by the might of the evil one, a prostrate people begs Thee for prompt assistance. . . . Oh, Christ, give unity to those of us who proclaim Thy Kingship as we rally ’round Thy banner to oppose Thy foes, the followers of Antichrist!”
Bibliographic Note on Sources Consulted
The following works were consulted for this anthology. Fr. Coughlin oversaw the research for Father Coughlin Answers His Critics and approved its documents (Editor’s Note, 1940 ed.).
- “Am I An Anti-Semite?” 9 Addresses on Various “ISMS” Answering the Question by Rev. Chas. E. Coughlin. Detroit: The Condon Printing Co., 1939. Addresses delivered November 6, 1938 – January 1, 1939. Copyright 1939 by Rev. Chas. E. Coughlin.
- Father Coughlin Answers His Critics compiled by E. Perrin Schwartz (editor of Social Justice), with Fr. Coughlin’s oversight and approval. First published by Social Justice, 1940. Reprinted 1953.
Sources
- “Am I An Anti-Semite?” — Full digitized text at the Internet Archive: https://archive.org/stream/CoughlinCharlesEdwardFatherCoughlinAnswersHisCritics_201903/Coughlin_Charles_Edward_-_Am_I_an_anti-semite_djvu.txt
- Father Coughlin Answers His Critics (1953) — Full digitized text at the Internet Archive: https://archive.org/stream/FatherCoughlinAnswersHisCritics1953/1953%20-%20Father%20Coughlin%20Answers%20His%20Critics%20-%20Charles%20Edward%20Coughlin_djvu.txt
- Item page for Father Coughlin Answers His Critics: https://archive.org/details/FatherCoughlinAnswersHisCritics1953
- Father Coughlin works collection (creator search) at the Internet Archive: https://archive.org/search.php?query=creator:%22Charles+E.+Coughlin%22
All quotations verified against digitized primary sources at archive.org. Scholarly use only.