Selections of Julio Meinvielle’s El Judío en el Misterio de la Historia on the Jews

Pbro. Julio Meinvielle (1905–1973) was an Argentine Catholic priest, theologian, and philosopher, one of the most important Thomist thinkers of twentieth-century Latin America. Ordained in 1930, he was deeply formed in scholastic philosophy and theology and was a prominent figure in Argentine Catholic nationalism. His intellectual output was enormous, spanning political philosophy, theology, ecclesiology, and social criticism. He is known for his fierce opposition to both liberalism and Marxism, to Nazism (Entre la Iglesia y el Reich, 1937), and to the errors he identified within post-conciliar progressivism (De la Cábala al Progresismo, 1970). Personally acquainted with and correspondent of Réginald Garrigou-Lagrange, O.P., he was in fact the one who alerted Garrigou-Lagrange to the Thomistic errors he believed Jacques Maritain had inadvertently reproduced in his own works.

His principal work bearing on the themes compiled below is El Judío en el Misterio de la Historia, first published Buenos Aires, 1936, with subsequent expanded editions in 1944, 1959 (third edition, which added the fourth chapter and retitled the work), 1975 (Ediciones Theoría, Buenos Aires), and 1982 (Cruz y Fierro Editores, Buenos Aires, sixth edition, with a preface by Antonio Caponnetto). All Spanish passages quoted below are taken directly from the verified text of the 1975 Ediciones Theoría edition (Ediciones Theoría, Buenos Aires), as well as the companion article “Los Judíos en el Misterio de la Historia y de la Escatología,” published in Estudios Teológicos y Filosóficos, Año I, Tomo I, No. 3 (September–December 1959), both of which are available in full at the Internet Archive. No word of either original has been altered.

The passages reproduced here bear on the following themes: Deicide — the Great Sin of the Jews as the killing of the God-Man, for which they merited the name perfidious; the Carnalization of the Messianic promise — the Jews’ reduction of the spiritual Messiah to a temporal political king, which is the theological root of Zionism’s incompatibility with Christianity; supersessionism — Ishmael and Isaac, Esau and Jacob as figures of the Synagogue superseded by the Church; the theological enmity between Jews and Christians — a universal, inevitable, and terrible enmity ordered by God as a permanent historical category; the Talmud — as the true and unique sacred book of the Jew, presented as perverted with hatred of Christ and Christians; the Jews as instruments of iniquity — playing the role of Cain against Abel, of Ishmael against Isaac, of Esau against Jacob throughout Christian history; the Church as the true Israel — and the consequent rejection of any carnal or ethnic claim to the divine promises; and the eschatological role of the Jews — their ultimate conversion at the end of history, and the law of tension between Jews and Gentiles as the motor of the historical process. Meinvielle’s framework was entirely pre-Nostra Aetate (1965) and was never revised by him in its theological substance.

I. Judaism Is Above All a Theological Question — Only Theology Can Explain the Jew

El Judío en el Misterio de la Historia, Prólogo a la Primera Edición (1936)

[In the Preface to the First Edition, Meinvielle frames the entire work: the Jewish question is not primarily a political, economic, racial, or sociological problem — it is a theological one, and only Catholic theology can explain it.]

Spanish original:

«Sólo a la luz teológica puede explicarse el judío. Ni la psicología, ni las ciencias biológicas, ni aun las puras ciencias históricas pueden explicar este problema del judío, problema universal eterno, que llena la historia por sus tres dimensiones; problema que por su misma condición requiere una explicación universal y eterna, que valga hoy, ayer y siempre. Explicación que, como Dios, debe ser eterna; es decir, teológica.»

English translation:

“Only in the theological light can the Jew be explained. Neither psychology, nor the biological sciences, nor even the purely historical sciences can explain this problem of the Jew — a universal, eternal problem that fills history in all three of its dimensions; a problem that by its very nature requires a universal and eternal explanation, one that holds today, yesterday, and always. An explanation that, like God, must be eternal; that is to say, theological.”

II. The Jewish Question Is Not Sem Against Japheth, but Lucifer Against God

El Judío en el Misterio de la Historia, Prólogo a la Primera Edición (1936)

[Meinvielle sets the widest possible theological frame: this is not a racial or ethnic conflict, but a cosmic one — Lucifer against God, the Old Adam against the New Adam, the Dragon against Christ.]

Spanish original:

«En el problema judaico no es Sem contra Jafet quien lucha, sino Lucifer contra Jehová, el viejo Adán contra el nuevo Adán, la Serpiente contra la Virgen, Caín contra Abel, Ismael contra Isaac, Esaú contra Jacob, el Dragón contra Cristo. La Teología Católica, al mismo tiempo que derramará la luz sobre “el misterio ambulante” que es todo judío, indicará las condiciones de convivencia entre judíos y cristianos, de pueblos hermanos que han de vivir separados hasta que la misericordia de Dios disponga su reconciliación.»

English translation:

“In the Jewish problem it is not Shem against Japheth who struggles, but Lucifer against Jehovah, the Old Adam against the New Adam, the Serpent against the Virgin, Cain against Abel, Ishmael against Isaac, Esau against Jacob, the Dragon against Christ. Catholic Theology, at the same time as it sheds light upon ‘the wandering mystery’ that every Jew is, will indicate the conditions of coexistence between Jews and Christians, as brother peoples who must live apart until the mercy of God ordains their reconciliation.”

III. Ishmael Figures the Synagogue; Isaac Figures the Church — The Theological Necessity That the Synagogue Persecute the Church

El Judío en el Misterio de la Historia, Chapter I: “El Judío según la Teología Católica,” Section: Ismael e Isaac

[Expounding St. Paul’s allegory in Galatians 4, Meinvielle demonstrates that Ishmael — born of the slave according to the flesh — is the figure of the Synagogue, while Isaac — born of the free woman according to the promise — figures the Church. From this he draws the theological necessity of the Synagogue’s persecution of the Church throughout history.]

Spanish original:

«Ismael, que nace primero de Abrahán, como fruto natural de su esclava Agar, figura la Sinagoga de los judíos, que se gloría de venir de la carne de Abrahán. Isaac, en cambio, que nace milagrosamente de acuerdo a la promesa divina, de Sara la estéril, representa y figura a la Iglesia, que ha surgido, como Isaac, por la fe en la Promesa de Cristo.

No es, por tanto, la descendencia carnal de Abrahán lo que salva, sino su unión espiritual por la fe en Cristo.»

English translation:

“Ishmael, who is born first of Abraham, as the natural fruit of his slave Hagar, figures the Synagogue of the Jews, which glories in descending from the flesh of Abraham. Isaac, on the other hand, who is born miraculously in accordance with the divine promise, of Sara the barren, represents and figures the Church, which has arisen, like Isaac, by faith in the Promise of Christ.

It is not, therefore, the carnal descent from Abraham that saves, but the spiritual union with him through faith in Christ.”

Spanish original:

«Y aquí está expresada la necesidad teológica de que Ismael persiga a Isaac, la Sinagoga persiga a la Iglesia, los judíos que están unidos con Abrahán por sólo una unión carnal persigan a los cristianos, verdaderos israelitas, unidos por la fe en Cristo.»

English translation:

“And here is expressed the theological necessity that Ishmael persecute Isaac, that the Synagogue persecute the Church, that the Jews who are united with Abraham by only a carnal union persecute the Christians, the true Israelites, united by faith in Christ.”

IV. Esau and Jacob: The Synagogue Maintains Its Hatred and Says in Its Heart, “I Will Kill My Brother Jacob”

El Judío en el Misterio de la Historia, Chapter I, Section: Esaú y Jacob

[Meinvielle expounds the second patriarchal figure: just as Esau — the elder born of the flesh — was supplanted by Jacob, and nursed a murderous hatred against him, so the Synagogue, superseded by the Church, maintains its hatred of the Church and seeks its destruction.]

Spanish original:

«San Pablo en su carta a los romanos, donde revela el misterio del pueblo judío, hace ver cómo Esaú, el mayor según la carne, es el pueblo judío, unido con Abrahán por puros lazos de sangre, y Jacob, el hermano menor, es la Iglesia (formada de judíos y gentiles), que porque está unida por la fe en Cristo, es preferida a Esaú. Y así se cumplen las palabras escritas: He amado más a Jacob y he aborrecido a Esaú. Y así la Iglesia vence a la Sinagoga, aunque la Sinagoga, como Esaú, mantiene vivo su odio y dice en su corazón: Yo mataré a mi hermano Jacob. (Gén. 27, 41)»

English translation:

“St. Paul in his letter to the Romans, where he reveals the mystery of the Jewish people, shows how Esau, the elder according to the flesh, is the Jewish people, united with Abraham by purely carnal bonds of blood, and Jacob, the younger brother, is the Church (formed of Jews and Gentiles), which because it is united by faith in Christ is preferred to Esau. And thus the written words are fulfilled: I have loved Jacob more and have hated Esau. And so the Church conquers the Synagogue, though the Synagogue, like Esau, keeps its hatred alive and says in its heart: I will kill my brother Jacob. (Gen. 27:41)”

V. If the Jewish People Accept Christ They Are First in Grace; If They Reject Him They Are First in Iniquity

El Judío en el Misterio de la Historia, Chapter I, Section: Grandeza del Pueblo Judío

[Meinvielle explains the double primacy of the Jewish people: first in the order of grace if they accept Christ, first in the order of iniquity if they reject Him. This is grounded in St. Paul’s “to the Jew first, and also to the Greek” (Rom. 2:9–10).]

Spanish original:

«Pero este linaje escogido siempre tendrá superioridad sobre los otros linajes de la tierra. Si acepta al Cristo será lo principal, lo mejor de la Iglesia. Será la raíz y el tronco de esa Oliva que produce frutos para la vida eterna, como enseña el Apóstol. Si rechaza al Cristo será también lo principal, es a saber lo peor en el reino de la iniquidad.»

English translation:

“But this chosen lineage will always have superiority over the other lineages of the earth. If it accepts Christ, it will be the foremost, the best of the Church. It will be the root and trunk of that Olive tree that bears fruit for eternal life, as the Apostle teaches. If it rejects Christ, it will also be the foremost — that is to say, the worst in the kingdom of iniquity.”

VI. The Great Sin of the Jews: Demanding the Blood of the One Promised to Them as a Blessing

El Judío en el Misterio de la Historia, Chapter I, Section: El Gran Pecado de los Judíos

[Meinvielle narrates the Crucifixion as the supreme act of the Jews’ carnalization of the Messianic promise: gathering before Pilate’s praetorium, incited by their priests, they demand the death of the One promised to them as the Blessing of all nations.]

Spanish original:

«El 14 de Nisán del año 33, el pueblo judío, agrupado en Jerusalén delante del Pretorio del gobernador Pilatos, azuzado por sus sacerdotes, pide a voz en grito la muerte del Prometido.

Crucifícale, dicen, crucifícale.

¿Qué mal ha hecho?

Nosotros —responden los judíos— tenemos una Ley, y según esta Ley debe morir. (Juan, 19, 7). Y antes habían dicho los Rabinos en un concilio secreto contra Jesús: ¿Qué hacemos…? Si lo dejamos así, creerán todos en él; y vendrán los Romanos y arruinarán nuestra ciudad y nación. Y Caifás añadía: Conviene que muera un hombre por el pueblo y no que toda la nación perezca. (Juan, 11, 48-50).

Los judíos, entonces, en nombre de su Ley, de su Thora, y para servir a los intereses carnales de su Nación, de su Raza, piden la Sangre de Aquel que les fue prometido como Bendición.»

English translation:

“On the 14th of Nisan in the year 33, the Jewish people, gathered in Jerusalem before the Praetorium of the governor Pilate, goaded by their priests, demand at the tops of their voices the death of the Promised One.

Crucify him, they say, crucify him.

What evil has he done?

We — the Jews answer — have a Law, and according to this Law he must die. (John 19:7). And the Rabbis had already said in a secret council against Jesus: What are we doing…? If we leave him thus, all will believe in him; and the Romans will come and destroy our city and nation. And Caiaphas added: It is expedient that one man should die for the people and that the whole nation perish not. (John 11:48–50).

The Jews, then, in the name of their Law, their Torah, and in order to serve the carnal interests of their Nation, their Race, demand the Blood of the One who was promised to them as a Blessing.”

VII. The Greatest Crime of All Time, the Death of the God-Man, Perpetrated by This People Who Earned the Name “Perfidious”

El Judío en el Misterio de la Historia, Chapter I, Section: Miserias del Pueblo Judío

[This is Meinvielle’s direct statement of the doctrine of Deicide: the death of the God-Man is the greatest crime of all time, and it was perpetrated by the Jewish people, who for this reason merited the name “perfidious.”]

Spanish original:

«Judío fue Judas el traidor. Judíos, Anás y Caifás. Judío el pueblo que se gozaba con la sangre del Salvador y que exclamaba: Caiga su sangre sobre nosotros y sobre nuestros hijos. Judíos, los que apedrearon a San Esteban. Judíos, los que dieron muerte al Apóstol Santiago de Jerusalén. Judíos, todos los que acechaban contra la predicación de los Apóstoles. El crimen más grande de todos los tiempos, la muerte del Hombre Dios, ha sido perpetrado por éste pueblo, que mereció por eso el nombre de “pérfido”.»

English translation:

“A Jew was Judas the traitor. Jews were Annas and Caiaphas. Jewish was the people that rejoiced in the blood of the Savior and cried out: Let his blood be upon us and upon our children. Jews were those who stoned St. Stephen. Jews were those who put the Apostle James of Jerusalem to death. Jews were all those who lay in wait against the preaching of the Apostles. The greatest crime of all time, the death of the God-Man, was perpetrated by this people, who for that reason merited the name ‘perfidious.'”

VIII. The Root of Jewish Sin: The Carnalization of the Divine Promises — And the Making of the Messiah into a Temporal Political Ruler

El Judío en el Misterio de la Historia, Chapter I, Section: Miserias del Pueblo Judío and Carnalización del Pueblo Judío

[Here Meinvielle identifies the theological root cause of all Jewish error: the carnalization of the divine promises — the claim that salvation belongs to carnal descent from Abraham rather than to faith in Christ. This carnalization produces the expectation of a merely earthly, political Messiah — which is the precise theological origin of Zionism and of Jewish rejection of the Gospel.]

Spanish original:

«¿En qué está la raíz del pecado y de todos los errores judaicos?

En que parte de este pueblo creyó que las Promesas hechas a los judíos a causa de Cristo que debía nacer de ellos fueron hechas a su carne, a su genealogía.

En otras palabras: En lugar de advertir que si el pueblo judío era pueblo de predilección lo era por el Cristo, ellos, en su obcecación, creyeron que el Cristo recibió gloria de su descendencia genealógica.

Así no era de Cristo de quien venía la gloria, sino de la carne de Abrahán. Por esto los fariseos, encarnación genuina de este espíritu de iniquidad, decían con orgullo para no aceptar a Jesucristo: Nosotros tenemos por Padre a Abrahán.

Su pecado consistió entonces, en carnalizar las divinas Promesas. De esta suerte, dieron valor de substancia a lo que no era más que figura. Esperaron la salud de lo que no era sino un signo.

Y del Mesías, que era el esperado para traer al mundo la gracia y la verdad, hicieron ellos un dominador político, terrestre, que debía asegurar y perpetuar la grandeza de Israel sobre todas las naciones sujetadas como esclavas al imperio judaico.»

English translation:

“In what does the root of sin and of all Jewish errors consist?

In this: that part of this people believed that the Promises made to the Jews on account of Christ who was to be born of them were made to their flesh, to their genealogy.

In other words: Instead of perceiving that if the Jewish people was a people of predilection it was so because of Christ, they, in their blindness, believed that Christ received glory from their genealogical descent.

Thus it was not from Christ that the glory came, but from the flesh of Abraham. For this reason the Pharisees, the genuine incarnation of this spirit of iniquity, said with pride, in order to refuse to accept Jesus Christ: We have Abraham for our Father.

Their sin consisted, therefore, in carnalizing the divine Promises. In this way they gave the value of substance to what was nothing but a figure. They awaited salvation from what was nothing but a sign.

And from the Messiah, who was the one awaited to bring grace and truth into the world, they made a political, earthly ruler, one who was to secure and perpetuate the greatness of Israel over all nations subjected as slaves to the Jewish empire.”

IX. Christ Divides the Jewish People: One Part Are the Instruments of God’s Mercy; the Other, Instruments of Divine Justice in the Kingdom of Satan

El Judío en el Misterio de la Historia, Chapter I, Section: El Gran Pecado de los Judíos

[Meinvielle draws from the Crucifixion event the permanent theological division of the Jewish people into two groups: those who believed (the Apostles) and those who rejected Christ (the scribes and Pharisees), the latter becoming instruments of Divine Justice in Satan’s kingdom of destruction.]

Spanish original:

«Y Cristo, Piedra de Tropiezo, levantado en alto, por encima del tiempo y del espacio, con los brazos extendidos, dividirá en dos a este pueblo; los unos en la persona de los Apóstoles, serán los grandes instrumentos de la Misericordia de Dios en la Fundación y Propagación de la Iglesia; los otros, en la persona de los escribas y fariseos, serán instrumentos de la Justicia Divina en el Reino de Satanás, en su obra de perdición de la Iglesia y de las almas.»

English translation:

“And Christ, the Stone of Stumbling, raised on high, above time and space, with arms extended, will divide this people in two; the one part, in the person of the Apostles, will be the great instruments of the Mercy of God in the Foundation and Propagation of the Church; the others, in the person of the scribes and Pharisees, will be instruments of Divine Justice in the Kingdom of Satan, in its work of perdition of the Church and of souls.”

X. The Jew as the True Cain — Marked by God to Wander, Bearing Witness to Christ in the Mystery of Iniquity

El Judío en el Misterio de la Historia, Chapter I, Section: El Judío, Verdadero Caín

[Meinvielle applies the typology of Cain — marked by God, doomed to wander, but protected from death — to the post-crucifixion Jewish people. They bear in their very flesh a testimony to Christ in the mystery of iniquity; they are no longer Isaac, Jacob, and Abel, but Ishmael, Esau, and Cain.]

Spanish original:

«Dios no exterminará al judaísmo carnalizado. Cuando los judíos deicidas se vuelvan al Señor y, como verdadero Caín, le digan:

  1. Mi iniquidad es muy grande para merecer el perdón.
  2. He aquí que me echas hoy de la haz de la tierra, y me esconderé de tu presencia, y seré vagabundo y fugitivo en la tierra; por lo que todo el que me hallare me matará. (Gén., 4).

El Señor les dirá, como a Caín:

  1. No será así; antes bien, todo el que matare a Caín, siete veces será castigado, y puso el Señor a Caín señal para que no le matase todo el que lo hallase.

Y desde entonces este pueblo marcado con el Sello de Dios debe andar errante por el mundo, ¿haciendo qué? Llevando en su carne el testimonio de Cristo en el misterio de la iniquidad.»

English translation:

“God will not exterminate carnalized Judaism. When the deicidal Jews turn to the Lord and, like a true Cain, say to him:

  1. My iniquity is too great to merit forgiveness.
  2. Behold, thou dost cast me out this day from the face of the earth, and from thy face I shall be hidden, and I shall be a vagabond and a fugitive on the earth; and every one that findeth me shall kill me. (Gen. 4).

The Lord will say to them, as to Cain:

  1. It shall not be so; but whosoever shall kill Cain shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him.

And from that time on this people, marked with the Seal of God, must wander through the world — doing what? Bearing in their flesh the testimony of Christ in the mystery of iniquity.”

Spanish original:

«Lo proclama la carne judía en el misterio de iniquidad porque el judío, sellado en la iniquidad después que perpetró su crimen, queda para el resto de la historia como el agente de iniquidad. El judío, que fue misterio de bondad, queda convertido en misterio de iniquidad. Ya no es Isaac, sino Ismael. No Jacob, sino Esaú. No Abel, sino Caín.»

English translation:

“The Jewish flesh proclaims it in the mystery of iniquity because the Jew, sealed in iniquity after he perpetrated his crime, remains for the rest of history as the agent of iniquity. The Jew, who was a mystery of goodness, is converted into a mystery of iniquity. He is no longer Isaac, but Ishmael. Not Jacob, but Esau. Not Abel, but Cain.”

XI. The Church Is the True Isaac, the True Jacob, the True Abel

El Judío en el Misterio de la Historia, Chapter I, Section: El Judío, Verdadero Caín

[Meinvielle states the supersessionist conclusion explicitly: the Church, formed of both Jews and Gentiles who are united by faith in Christ, is the true Isaac, the true Jacob, the true Abel — having received the rights of primogeniture and the Promises of the divine blessing.]

Spanish original:

«Otros le han arrebatado los derechos de primogenitura. A otros les fueron acordadas las Bendiciones de la Promesa. Y esos otros somos todos aquellos — judíos y gentiles, judíos primero y después gentiles — que formamos la Iglesia de Jesucristo.

La Iglesia de Jesucristo es el verdadero Isaac, el verdadero Jacob y el verdadero Abel. Cristo ha sido el santificador de judíos y gentiles para formar una creación nueva, la Iglesia de Jesucristo, que adora al Padre en Espíritu y en Verdad. (Juan, 4, 23).»

English translation:

“Others have seized from him the rights of primogeniture. To others were granted the Blessings of the Promise. And those others are all of us — Jews and Gentiles, Jews first and then Gentiles — who make up the Church of Jesus Christ.

The Church of Jesus Christ is the true Isaac, the true Jacob, and the true Abel. Christ has been the sanctifier of Jews and Gentiles to form a new creation, the Church of Jesus Christ, which adores the Father in Spirit and in Truth. (John 4:23).”

XII. The Pharisees: “You Are Children of the Devil” — Christ’s Anathemas Against Pharisaical Judaism

El Judío en el Misterio de la Historia, Chapter I, Section: El Judaísmo

[Meinvielle cites in full the Matthean woes (Mt. 23) and Christ’s charge in John 8 — that the Pharisees are children of the devil — as the supreme instance of Christ’s condemnation of the carnal Judaism embodied in the Pharisees.]

Spanish original:

«Nadie en el curso de la historia ha pronunciado anatemas más terribles que el Hijo de Dios contra este pérfido carnalismo judaico que iba a colmar toda medida con la muerte del Justo por excelencia.»

English translation:

“No one in the course of history has pronounced more terrible anathemas than the Son of God against this perfidious Jewish carnalism, which was to fill the measure to the brim with the death of the Just One par excellence.”

Spanish original (Christ’s words in John 8:44, cited by Meinvielle):

«Vosotros sois hijos del diablo y queréis cumplir los deseos de vuestro padre. Él fue homicida desde el principio, y no permaneció en la verdad porque no hay verdad en él; cuando habla mentira, de suyo habla, porque es mentiroso y padre de la mentira. (Juan, 8, 44).»

English translation:

“You are children of the devil and you wish to carry out your father’s desires. He was a murderer from the beginning, and he did not stand in the truth, because there is no truth in him; when he speaks a lie, he speaks from his own, because he is a liar and the father of lies. (John 8:44).”

XIII. First Theological Conclusion: After Christ, There Are Only Two Paths — Christian or Jew

El Judío en el Misterio de la Historia, Chapter I, Conclusiones Teológicas, Primera Conclusión

[This is Meinvielle’s first and foundational theological conclusion: after the Crucifixion, there is no neutral ground. Whoever knowingly does not convert sincerely to Christianity is a Jew with all the satanic perversities of the stigmatized race.]

Spanish original:

«Después de Cristo no hay, para los descendientes de Abrahán, sino dos caminos: o ser cristianos adhiriéndose a Cristo, o ser judíos. El que a sabiendas no se convierte sinceramente al cristianismo, es judío con todas las perversidades satánicas de la raza estigmatizada.»

English translation:

“After Christ there are, for the descendants of Abraham, only two paths: either to be Christians by adhering to Christ, or to be Jews. He who knowingly does not sincerely convert to Christianity is a Jew with all the satanic perversities of the stigmatized race.”

XIV. Second Theological Conclusion: Judaism Is a Declared and Active Enemy of All Peoples, Especially Christian Peoples — A Theological, Not Merely Racial Enmity

El Judío en el Misterio de la Historia, Chapter I, Conclusiones Teológicas, Segunda Conclusión

[This is the most concentrated statement of the doctrine of theological Jewish enmity in the entire work. Meinvielle explicitly grounds the universal enmity of the Jews against all nations in a divine ordinance — a theological enmity, not a racial or economic one.]

Spanish original:

«El Judaísmo es un enemigo declarado y activo de todos los pueblos en general, y de modo especial de los pueblos cristianos. Desempeña el papel de Ismael, que perseguía a Isaac; de Esaú, que buscaba matar a Jacob; de Caín, que dio muerte a Abel. San Pablo, en su 1ª Carta a los Tesalonicenses, dice que los judíos son enemigos de todos los pueblos (2, 15). Observemos que esto es tremendo e importantísimo. Son enemigos teológicos. Es decir, no es una enemistad local, o de sangre, o de intereses. Es una enemistad dispuesta por Dios. Los judíos, si son judíos, es decir, si no se han convertido sinceramente al cristianismo, aunque no quieran buscarán con mentiras hacer daño, perder y corromper a los cristianos, apoderarse de sus bienes y sujetarlos como a viles esclavos. Desempeñan en ello una función teológica como la desempeña el diablo, de quien son hijos, en expresión de Jesucristo, quien decía de los fariseos: Vosotros sois hijos del diablo y queréis cumplir los deseos de vuestro padre.»

English translation:

“Judaism is a declared and active enemy of all peoples in general, and especially of Christian peoples. It plays the role of Ishmael, who persecuted Isaac; of Esau, who sought to kill Jacob; of Cain, who put Abel to death. St. Paul, in his First Letter to the Thessalonians, says that the Jews are enemies of all peoples (2:15). Let us observe that this is tremendous and most important. They are theological enemies. That is to say, it is not a local enmity, or one of blood, or of interests. It is an enmity ordained by God. The Jews, if they are Jews — that is, if they have not sincerely converted to Christianity — will, even without wishing to, seek through lies to do harm, to ruin and corrupt Christians, to take possession of their goods and subject them as vile slaves. They perform in this a theological function, just as the devil performs his — of whom they are children, in Christ’s own expression, who said of the Pharisees: You are children of the devil and you wish to carry out your father’s desires.“

XV. Third Theological Conclusion: This Theological Enmity Is Universal, Inevitable, and Terrible

El Judío en el Misterio de la Historia, Chapter I, Conclusiones Teológicas, Tercera Conclusión

[Meinvielle expounds the three properties of the theological enmity between Jews and Christians: it is universal (extending to all peoples), inevitable (no way of escaping it, as it is theological), and terrible (representing in history the struggle of Lucifer against God, of darkness against Light, of the flesh against the Spirit).]

Spanish original:

«Si los judíos son enemigos teológicos, esta enemistad debe ser universal, inevitable y terrible. Universal, porque debe extenderse a todos los pueblos, ya previniendo al Cristianismo, ya acompañándole, y así vemos que donde va el cristianismo van los judíos. No hay modo de evitarlo, porque es teológico. El Cristianismo y el Judaísmo han de encontrarse en todas partes sin reconciliarse y sin confundirse. Representan en la historia la lucha de Lucifer contra Dios, de las tinieblas contra la Luz, de la carne contra el Espíritu.»

English translation:

“If the Jews are theological enemies, this enmity must be universal, inevitable, and terrible. Universal, because it must extend to all peoples, whether anticipating Christianity or accompanying it — and so we see that wherever Christianity goes, the Jews go. There is no way to avoid it, because it is theological. Christianity and Judaism must meet everywhere without being reconciled and without being confused. They represent in history the struggle of Lucifer against God, of darkness against Light, of the flesh against the Spirit.”

XVI. The Talmud: The True and Unique Sacred Book of the Jew, Filled with Perversity Against Christ and Christians

El Judío en el Misterio de la Historia, Prólogo a la Tercera Edición (1959)

[In the Preface to the Third Edition, Meinvielle describes his use of Pranaitis’s work on the Talmud — calling the Talmud “the true and unique sacred book of the Jew” — and explains why he incorporated photographic evidence of its Hebrew text to counter denials of its anti-Christian content.]

Spanish original:

«Como han persistido hasta aquí las disensiones entre judíos y cristianos sobre la perversidad del Talmud, verdadero y único libro sagrado del judío, hemos utilizado para esta edición el libro famoso del I. B. Pranaitis “Cristo e i cristiani nel Talmud”, donde su autor reproduce fotográficamente el texto hebreo de los lugares en que el Talmud se refiere a Cristo y los cristianos.»

English translation:

“As the dissensions between Jews and Christians over the perversity of the Talmud — the true and unique sacred book of the Jew — have persisted until now, we have made use for this edition of the famous book of I. B. Pranaitis, Christ and the Christians in the Talmud, in which the author reproduces photographically the Hebrew text of the passages in which the Talmud refers to Christ and to Christians.”

XVII. The Synagogue in the Sixth Edition: The Jews Are “Theological Enemies” with an Enmity “Universal, Inevitable, and Terrible” — Reconciliation Only When They Acknowledge Christ

El Judío en el Misterio de la Historia, Prólogo a la Sexta Edición (Antonio Caponnetto, 1982)

[The preface to the sixth edition, by Antonio Caponnetto, summarizes Meinvielle’s theological position accurately and with the author’s evident approval, since this edition was published in his own lifetime (Meinvielle died 1973; this refers to the editorial position maintained). Caponnetto states the terms for reconciliation — the Jews must acknowledge, submit to, and fervently love Our Lord Jesus Christ.]

Spanish original:

«Desde entonces, desde el crimen inefable del Calvario, no quedan más que dos caminos opuestos: el cristiano y el judío. Pero también, desde entonces, los judíos son “enemigos teológicos”, con una enemistad “universal, inevitable y terrible” de la que los cristianos han de precaverse y defenderse. Es más, están obligados a ello “hasta que la misericordia de Dios disponga el tiempo de la reconciliación”. Reconciliación que únicamente tendrá lugar — conviene recordarlo en esta época de eclecticismos inauditos — cuando los judíos reconozcan, acaten y amen fervorosamente a Nuestro Señor Jesucristo.»

English translation:

“From then on, from the ineffable crime of Calvary, only two opposing paths remain: the Christian and the Jewish. But also, from then on, the Jews are ‘theological enemies,’ with an enmity ‘universal, inevitable, and terrible’ against which Christians must take precautions and defend themselves. What is more, they are obliged to do so ‘until the mercy of God ordains the time of reconciliation.’ A reconciliation which will only come about — it is well to recall this in this epoch of unheard-of eclecticisms — when the Jews acknowledge, submit to, and fervently love Our Lord Jesus Christ.”

XVIII. “Behind the Iniquity Is the Jew” — Marxism Is a Jewish Creation, the Fruit of the Deicidal Madness

El Judío en el Misterio de la Historia, Prólogo a la Sexta Edición (Antonio Caponnetto, 1982)

[Caponnetto, summarizing Meinvielle’s argument in the third part of the book, identifies Marxism as a Jewish creation precisely because it is the fruit of the same deicidal logic — “after intoning the criminal ‘Requiem aeternam Deo’ it culminates in the ‘homo homini Deus.'” The sentence “behind the iniquity is the Jew” is Caponnetto’s direct summary of Meinvielle’s thesis.]

Spanish original:

«El Marxismo es la locura deicida que después de entonar el criminal “Requiem aeternam Deo” culmina con el “homo homini Deus”. Muerto Dios, el hombre es el único dios para el hombre. Por eso el Marxismo — que también se entiende teológicamente o no se entiende — no podía sino ser una creación judaica. Porque el judío encarna como misión insoslayable la pérfida voluntad de subvertir. Es el crimen de Caín, la libertad de Barrabás, y la traición de Judas; es el ciego “non serviam” de Luzbel.»

English translation:

“Marxism is the deicidal madness that, after intoning the criminal Requiem aeternam Deo, culminates in the homo homini Deus. With God dead, man is the only god for man. For this reason Marxism — which is also to be understood theologically or not understood at all — could not but be a Jewish creation. Because the Jew incarnates as his inescapable mission the perfidious will to subvert. It is the crime of Cain, the freedom of Barabbas, and the betrayal of Judas; it is the blind non serviam of Lucifer.”

XIX. The Law of Permanent Historical Enmity: St. Paul’s Statement That the Jews Killed the Lord Jesus and Are Against All Men

“Los Judíos en el Misterio de la Historia y de la Escatología,” Section: Los Judíos en el Misterio de la Historia

[In the companion theological article (which became the fourth chapter of the book from the third edition onward), Meinvielle expounds the Pauline law of permanent Jewish enmity against the evangelization of the Gentiles, drawing particularly on 1 Thess. 2:15. He presents this as a “historical law” — a permanent category governing the entire sweep of Christian history.]

Spanish original:

«El más significado es de 1 Tes., 2, 15. Allí dice: “Los judíos, aquellos que dieron muerte al Señor Jesús y a los profetas, y a nosotros nos persiguen, que no agradan a Dios y están contra todos los hombres; que impiden que se hable a los gentiles y se procure la salvación. Mas la ira viene sobre ellos y está por descargar hasta el colmo”. Difícilmente se podrá resumir en menos palabras la culpa y el alcance de la misma que pesa sobre el pueblo judío. Se oponen a la predicación evangélica, al dar muerte a Jesús, autor principal de la misma, y a los profetas que la prepararon; y persiguiendo a los apóstoles que la difunden. No agradan a Dios, aunque piensan lo contrario. Están contra todos los hombres. San Pablo enuncia aquí la ley explicativa de la enemistad permanente como categoría histórica del pueblo judío contra todas las naciones.»

English translation:

“The most significant is 1 Thess. 2:15. There it says: The Jews, those who killed the Lord Jesus and the prophets, and who persecute us, who do not please God and who are against all men; who prevent the word from being spoken to the Gentiles so that they may be saved. But the wrath is coming upon them and is about to be unleashed to the full. It would be difficult to sum up in fewer words the guilt and its extent that weighs upon the Jewish people. They oppose the evangelical preaching by putting to death Jesus, its principal author, and the prophets who prepared it; and by persecuting the apostles who spread it. They do not please God, though they think the contrary. They are against all men. St. Paul here enunciates the explanatory law of permanent enmity as a historical category of the Jewish people against all nations.”

XX. If Nations Do Not Submit to the Reign of Christ, They Will Necessarily Fall Under Jewish Domination

“Los Judíos en el Misterio de la Historia y de la Escatología,” Section: El Misterio de la Tensión de Judíos y Gentiles en Relación con la Historia

[Meinvielle draws the practical and political conclusion from the theological law of Jewish-Gentile tension: the only way for nations to escape Jewish domination is to embrace the public reign of Jesus Christ. To reject Christ’s kingship is to fall, by theological necessity, under the power of the Synagogue.]

Spanish original:

«Y con razón. Porque esta tensión sólo puede desaparecer en el cristianismo. San Pablo lo enseña categóricamente: “En Cristo no hay judío ni gentil” (Gal., 3, 28). Por tanto, si las naciones no quieren caer bajo la dominación del judío, tienen que someterse al yugo suave de la ley de Cristo. Si, en cambio, rechazan el reinado público de Jesucristo, habrán de caer necesariamente bajo la dominación judaica. La ley de la tensión dialéctica de judío y gentil opera necesariamente con rigor teológico.»

English translation:

“And rightly so. Because this tension can only disappear within Christianity. St. Paul teaches this categorically: In Christ there is neither Jew nor Gentile (Gal. 3:28). Therefore, if the nations do not wish to fall under the domination of the Jew, they must submit to the gentle yoke of the law of Christ. If, on the other hand, they reject the public reign of Jesus Christ, they will necessarily fall under Jewish domination. The law of the dialectical tension between Jew and Gentile operates necessarily with theological rigor.”

XXI. The History of the World Has No Other Reason for Being than the Time Needed for Peoples to Embrace the Christian Faith

“Los Judíos en el Misterio de la Historia y de la Escatología,” Section: Los Judíos en el Misterio de la Historia

[Meinvielle states the theological philosophy of history that underlies the entire book: the history of the world is nothing but the time needed for peoples to embrace the Christian Faith. The Jew is the permanent opponent of this evangelization — his enmity is the motor of history.]

Spanish original:

«La historia no tiene otra razón de ser que explayar el tiempo que se necesita para que los pueblos abracen la fe cristiana. Y este tiempo a su vez está condicionado por la fuerza y el ímpetu con que se haga oír la predicación por los pueblos de la tierra. Y a su vez, este ímpetu de la predicación depende de la fuerza con que arraigue la fe en los pueblos para que se susciten misioneros que difundan el mensaje evangélico.»

English translation:

“History has no other reason for being than to unfold the time that is needed for peoples to embrace the Christian faith. And this time in turn is conditioned by the force and impetus with which the preaching is made to resound among the peoples of the earth. And in turn, this impetus of preaching depends upon the force with which faith takes root in peoples so that missionaries are raised up to spread the evangelical message.”

XXII. The Jews as Permanent Historical Category: They Obstruct Evangelization and Are the Contradiction of Christ — Though Some Will Be Saved

“Los Judíos en el Misterio de la Historia y de la Escatología,” Section: El Misterio de la Tensión de Judíos y Gentiles en Relación con la Historia

[Meinvielle expounds the double function of the Jews in history: their presence confirms the prophetic message of the Gospel as its fulfillment, but they are simultaneously the authentic contradictors of Christ and Christianity, impeding the evangelization of the Gentiles.]

Spanish original:

«Por ello el judío se hace presente en todos los pueblos a la par de los misioneros. Si en cierto modo su presencia confirma el mensaje evangélico como cumplimiento de las profecías, de otro modo, él es el contradictor auténtico de Cristo y del Cristianismo, “que impide que se hable a los gentiles y se procure su salvación” (1 Tes., 2, 16).»

English translation:

“For this reason the Jew makes himself present among all peoples alongside the missionaries. If in one sense his presence confirms the evangelical message as the fulfillment of the prophecies, in another sense he is the authentic contradictor of Christ and of Christianity, ‘who prevents the word from being spoken to the Gentiles and their salvation from being sought’ (1 Thess. 2:16).”

XXIII. The Jews Will Convert — but Only at the End of History, Which Their Conversion Will Terminate

“Los Judíos en el Misterio de la Historia y de la Escatología,” Section: Los Judíos en el Misterio de la Escatología

[Meinvielle endorses the traditional Thomistic position that the conversion of Israel is an eschatological, metahistorical event — one that will terminate the dialectical tension between Jews and Gentiles which is the motor of history, and that therefore the conversion comes at the very end of history, not within it.]

Spanish original:

«La conversión de los judíos es un hecho metahistórico, propiamente escatológico, porque ha de poner fin a un factor que hace marchar la historia cual es la tensión de judíos y gentiles. Es claro, por otra parte, que no puede hablarse de un hecho totalmente fuera de la historia, como si se realizase por encima del tiempo y de la historia. … Luego la conversión de los judíos debe realizarse dentro de la historia y al final de ella. Digamos, al filo de la historia.»

English translation:

“The conversion of the Jews is a metahistorical fact, properly eschatological, because it must put an end to a factor that drives history forward — namely the tension between Jews and Gentiles. It is clear, on the other hand, that one cannot speak of a fact entirely outside history, as if it were to be accomplished above time and history. … Therefore the conversion of the Jews must take place within history and at the end of it. Let us say, at the edge of history.”

XXIV. The Carnal Glorification of the Race Produces Pharisaism — The Pharisees as the Genuine Incarnation of the Spirit of Iniquity

El Judío en el Misterio de la Historia, Chapter I, Section: El Judaísmo

[Meinvielle defines the Pharisee as the living incarnation of the carnalism that corrupted the Jewish people. The Pharisees substituted the spirit of the prophets — interior reformation, compunction of heart, charity — with literal observance of rites and pride in carnal descent from Abraham.]

Spanish original:

«Los Fariseos, en lugar de seguir las huellas de los Profetas que, como Isaías y Ezequiel, habían predicado la adoración de Dios en espíritu, la compunción del corazón, la reforma de las costumbres, la caridad para con todos los hombres, se afanaron por inculcar en el pueblo la observancia literal de ritos mezquinos y un sentimiento de orgullo por el hecho de la descendencia carnal del Patriarca Abrahán.

Nosotros somos hijos de nuestro Padre Abrahán, exclamaban con orgullo, como si la carne justificase. (San Juan, 8, 31 y sig.).»

English translation:

“The Pharisees, instead of following in the footsteps of the Prophets who, like Isaiah and Ezekiel, had preached the adoration of God in spirit, the compunction of heart, the reform of morals, charity toward all men, strove to instill in the people the literal observance of petty rites and a feeling of pride in the fact of carnal descent from the Patriarch Abraham.

We are the children of our Father Abraham, they exclaimed with pride, as if the flesh justified. (John 8:31 ff.)”

XXV. The Epilogue: We Must Shake Off with Virile Energy This Deadly Domination — The Sword Is the Frank and Resolute Tactic

El Judío en el Misterio de la Historia, Prólogo a la Sexta Edición (Antonio Caponnetto, 1982)

[The Sixth Edition preface concludes with a call to action drawn directly from Meinvielle’s text: Christians must resist Jewish domination with vigorous and decisive force, defending and strengthening Christian life in the peoples, and repressing the Jewish encroachments with the frank and resolute tactic of the sword.]

Spanish original:

«”hay que sacudir con energía viril esta dominación mortífera afirmando y consolidando la vida cristiana en los pueblos y reprimiendo directamente las acechanzas judaicas con la táctica franca y resuelta de la espada”. Esto es, protegiendo y afianzando el Orden Natural con los recursos legítimos y responsables de la Justicia.»

English translation:

“‘One must shake off with virile energy this deadly domination by affirming and consolidating Christian life in peoples and by directly repressing the Jewish encroachments with the frank and resolute tactic of the sword.’ That is, by protecting and consolidating the Natural Order with the legitimate and responsible resources of Justice.”

Sources

All passages above are verified directly from the following primary sources, available in full at the Internet Archive.

Primary Works — Editions Consulted

El Judío en el Misterio de la Historia (Full book, 1975 Ediciones Theoría edition, scanned):

El Judío en el Misterio de la Historia (Second scan, Julio Meinvielle edition):

“Los Judíos en el Misterio de la Historia y de la Escatología” (article, 1959):

Secondary References