Above all, the Hebrew language is an overlooked continent, at best very poorly understood by Helleno-Christian peoples: yet, as Shmuel Trigano points out (L'Hébreu, une philosophie, Hermann 2014), Israeli Hebrew is a “European language that speaks Hebrew” (p. 25), the Hebrew language possesses its own unique genius that allows it to develop a “maieutics”—a way of thinking and formulating a philosophy—that falls outside the framework of Indo-European thought, and particularly Hellenic thought, since thought is inseparable from the language in which it is formed? This must be taken into account when addressing the relationship between Talmudic Judaism and Helleno-Christian thought.
Since the spiritual governs the political and the material, we cannot fully grasp the current stakes—where Talmudic authority guides the actions of its adherents in every domain where they can acquire some power—and the effects of exercising this power are immense when Jews have managed to occupy important and strategic leadership positions, such as in finance, banking, the media, and politics.
From that time on, the Church was able to rectify the situation, though it could not eradicate Protestantism from the northern half of Europe.

Freemasonry

Its paths of development lay in philosophy (think, in particular, of Spinoza, who influenced subsequent generations all the way to Hegel), Masonic sects, and finance.
In the field of philosophy, specifically, it benefited from the development of a deviant current within traditional philosophy beginning with John Duns Scotus, who, with his postulate of the plurality of forms, dismantled Aristotelian hylomorphism—which ensures the unity of concrete substance, in other words, that which is, namely the natural order of matter and form—conceived as the Aristotelian relationship between potentiality and actuality through a hierarchical order of superimposed forms—which must then be crowned by a completing form that brings the composite to wholeness and unifies its multiplicity; in other words, through the intellectual “invention” of a third element to reconstitute the whole. A complex and distant subject, certainly, but a fundamental one, for through Occam—who found in it a source of inspiration (while disagreeing with Scot on several points)—these materializing ideas made their way through thinkers such as Suárez, Descartes, Kant, Hegel (whose thesis-antithesis-synthesis schema appears, in a certain sense, as the culmination of the distinctions raised by Duns Scotus), and, ultimately, thinkers such as Sartre. This subject is, of course, only briefly touched upon here.

As for Freemasonry, this sect—which has been divided into several obediences since the 18th century—is based on Anderson’s Constitutions of 1717 and is clearly inspired by the Talmud, if not by Kabbalah.
Let us quote Elie Benamozegh once again: “Those who would undertake the task of carefully examining the relationship between Judaism and philosophical Freemasonry, theosophy, and the mysteries in general would lose some of their haughty disdain for the Kabbalah. They would cease to smile condescendingly at the idea that Kabbalistic theology might have a role to play in the religious evolution of the future.”
It should be noted that the Kabbalah and its foundational text, the Zohar—which are nothing other than the Hebrew expression of Gnosticism—develop the concept of man as a divinity incarnate.
These texts correspond to one of the four levels of Jewish thought: the simple (Torah), the allusive (philosophy), the demanding (halakha), and the secret (Kabbalah).

Total pantheism reigns there: the sensible world is consubstantial with “the thing-in-itself,” meaning that “all is one,” and the soul, which preexists within the great whole, must purify itself through successive reincarnations; in other words, Kabbalah professes Gnostic metempsychosis.
This Kabbalistic “metaphysics” constitutes a major foundation for the spiritual drift that is reaching its peak and is in the process of completely destroying the foundations of European, Western, and Christian societies.
Freemasonry is one of the structures of the Western anti-Christian establishment. It has shaped French politics since the Enlightenment, molding minds and, in a sense, inspiring the French Revolution, bringing about a major upheaval without which we cannot understand the disoriented era in which we live: the replacement of a worldview based on a universal order—one that transcends humanity and “functions” according to principles to which humans must conform in order to live healthily and achieve full fulfillment—with an anthropocentric world order, founded on the autonomy of human reason, which thereby serves as its own justification and that of the societal order existing at any given moment.
This process has unfolded since the 18th century, following a Hegelian-style dialectical pattern in which the concept embodied in this autonomy of reason reveals itself through successive developments composed of oppositions that highlight its contradictions and seek to transcend them.

This autonomy of reason led to the emergence, during the 20th century, of deconstruction, championed in particular by Jacques Derrida, a Jew whom Pierre Magnard, one of his fellow students, in *Rue d’Ulm*, wrote that he was “exclusively concerned with destroying what he could not appropriate”—in other words, our Christian civilization (*To Think Is to Give Thanks*. *Le Centurion*, 2020, p. 72). This deconstruction is the ultimate stage of that corrosive force that is the principle of the autonomy of reason, which has led to a state where nothing is true anymore, and nothing has any meaning other than the one each individual chooses to give it; contemporary expressions of this include satanic ideologies of gender and all its derivatives, such as same-sex marriage, the LGBT movement, etc.
It should be noted that these amoral practices are, in a sense, foreshadowed by certain passages in the Talmud that legitimize perverse behaviors.

1789 and Its Effects

Without going back to the books of Édouard Drumont, *Jewish France*, which demonstrated the extent to which the French Republic was under the sway of political Judaism, the Talmudic component of the French Republic was clearly reaffirmed at a symposium organized on December 9, 2025, by the Ministry of the Interior to celebrate the 120th anniversary of the law separating church and state. On this occasion, former Minister Vincent Peillon declared that “Liberty, Equality, Fraternity” originated from the Hebrew Republic and Mosaic Law.
He draws on the work of a liberal rabbi, Louis-Germain Levy—author of a text published in 1904—to demonstrate an intellectual connection between liberal Judaism, secularism, and civic spirit. According to Peillon, secularism is the “religion of the French Republic,” the result of joint reflections by Jews and Freemasons, and inherited from Judaism.
His reasoning is as follows: in the 19th century, progressive circles (including Freemasons) were contemplating a “universal religion.”

In 1860, two alliances were formed: the Universal Israelite Alliance (dedicated to defending Jews around the world) and the Universal Religious Alliance (a liberal and Masonic initiative in which rabbis participated). According to Peillon, these reflections converge on a single conclusion: the religion we are all seeking—one that unites without dogma—already exists and “is called Judaism” (in its philosophical and emancipatory sense, inspired by Mosaic law).
What more is there to say? It should be noted, however, that this Rabbi Levy hails from the Frankist Kabbalistic sect (named after Jacob Frank, who had indeed officially converted to Catholicism, but only to conquer it from within—just as Sabbatai Levy did in Turkey to infiltrate Islam and establish the Donmeh, a group of Islamized crypto-Jews); that a cousin of Frank’s, Junius Frey, had come to France and joined the Jacobin Club and, before being guillotined in 1794, had published a geopolitical treatise titled *Social Philosophy* incorporating Kabbalistic concepts such as that of the “collective messiah,” which influenced, among others, Ferdinand Buisson, one of the “fathers” of the 1905 law.
It should also be noted that a certain Ernest Hendlé, a Jew and prefect of the Republic by profession, had published as early as 1869 (Ed. Le Chevalier) a book titled *The Separation of Church and State*...

Since the so-called French Revolution was the catalyst for the de-Christianization of Europe, it should come as no surprise to see Macron celebrating Hanukkah at the Élysée Palace or to read the remarks of von der Leyen, the “head” of the EU. Upon receiving her honorary degree from Ben-Gurion University of the Negev, she declared, “Europe is the values of the Talmud, the Jewish sense of personal responsibility, justice, and solidarity.”
She reiterated these remarks, in a sense, during the Euro-Hanukkah 2025 celebration in Brussels on September 17, 2025, in the following terms: “No matter how far I have traveled, I have always been convinced of two very simple facts. First, there is no Europe without European Jews. Second, Europe and Israel are destined to be friends and allies [...] For the history of Europe is the history of the Jewish people. For Jewish history is European history. Jewish culture is European culture. And this culture must flourish for Europe to flourish as well.”
That’s how to rewrite history—to write off two thousand years of Christianity as a total loss!

The secular arm of finance

But this authority is supported by a secular arm, namely that of finance. And here again, the Jewish element is undeniably present and active—if not dominant—given the influence of the Rothschilds and their affiliates, such as J.P. Morgan, which Eustace Mullins (The Secrets of the Federal Reserve, pp. 110 ff.) explains how this bank was founded with capital from the Rothschilds of London—a point to which we shall return.
Interest-bearing loans are one of the most effective weapons of world domination. Admittedly, Jews were not the only ones to use them, and the Lombard bankers were fierce practitioners of this practice. But they understood its full power. Amshel Rothschild, the founder of the dynasty, knew this perfectly well.
Let us quote Maritain again: “I do not wish to dwell on the enormous role played by Jewish financiers and by the Zionists in the political evolution of the world during the war (1914–1918) and in the shaping of what is called ‘peace.’”

Hence the obvious need for a struggle in the public interest against Judeo-Masonic societies and cosmopolitan finance; hence the need for a number of general protective measures that were, to tell the truth, easier to define at a time when civilization was officially Christian."
The starting point for the rise of Jewish financial power was the establishment in London of Jewish bankers who had come from Amsterdam during Cromwell’s ten years in power between 1649 and 1659; they were brought there through the efforts of Rabbi Manasseh ben Israel, whose story was dramatized by Victor Hugo in 1827 in his play *Cromwell*.
Cromwell had already initiated a policy of rapid integration of Jews in the Netherlands—a policy whose influence permeates Rembrandt’s work—and in 1656, he de facto accepted crypto-Jews in England before they were legalized during the reign of Charles II, with anti-Catholicism serving as a common ground between Jews and Protestants, as well as a mindset that can be generically described as Talmudic.
Their rise to power was slow but steady. While certain positions or activities were forbidden to them—such as land ownership and colonial trade—the lack of strict enforcement encouraged many Jews to circumvent these restrictive laws: non-naturalized Sephardic merchants could circumvent the Navigation Act by purchasing ships under the names of their English clerks, and those who wished to join the landed nobility began registering their acquisitions under the names of their Christian employees.

On the London Stock Exchange, the profession of stockbroker was open to them without any restrictions, and although, as of 1697, the number of Jewish stockbrokers stood at 12 out of a total of 124, this figure was proportionally very favorable to them at the time, considering that London had a population of around 500,000 in 1700, while the Jewish community numbered barely a thousand souls!
It was the Rothschilds— Nathan Mayer and then his son Lionel Nathan, who made London a central financial hub of the European world, while the Rothschild network—founded by their ancestor Amshel Mayer (posthumously ennobled by Emperor Francis I of Austria in 1817)—spread from Frankfurt across Europe, into France, Italy, and Austria.
The Rothschilds were able to finance both sides during the Revolutionary and Napoleonic Wars, just as their successors and other associates were able to do during the wars of the 20th century—an illustration of Paul Valéry’s famous phrase: “War is a massacre of people who do not know one another, for the benefit of people who know one another but do not massacre one another.”
Recently, a Rothschild heiress, Hannah Rothschild, stated on the CNBC Meets program on December 13, 2025, “that no government or king during the period 1789–1815 would have considered going to war without the Rothschilds’ consent.”

We refer readers to the numerous works that explain the influence of Jewish financiers over the Western world, particularly during the first half of the 20th century, including the Baruch brothers, Jacob Schiff, Kuehn and Loeb, and their allies or even figureheads (such as J.P. Morgan) from the Protestant banking world—notably the Rockefellers—who were behind the Federal Reserve System created in 1913 and later the BIS (Bank for International Settlements), the “bank of banks.”
This influence continues to this day through banks such as Goldman Sachs, BlackRock, and Vanguard, among others; Vanguard, due to its shareholders and the fact that it is not publicly traded—and is therefore “invisible”—serves as the central organization of this globalist and stateless financial system.
The influence of this financial system—in which Jews play a major, leading role—constitutes the primary tool enabling the West to extend its influence over the world. Currently, in the 2020s, this influence—fueled by its own arrogance—is facing growing and increasingly organized opposition from “the rest of the world,” which comprises the vast majority of the global population.

The Turning Point of the 20th Century

The power of Anglo-Saxon-style Jewish-Protestant finance has enabled Talmudic messianism to advance its agenda across all five continents.
But this power is all the greater because in Europe—in this Christian West—the Church’s magisterium, under attack since the Protestant Reformation and shaken, if not undermined, by the philosophy of the Enlightenment, has lost most of its hold by failing to find a way to counter it. And, following a period of conflict that began politically with the upheaval of 1789 in France, the Roman Magisterium lost most of its power after 1950, and the veil concealing its precarious situation was torn away by the Second Vatican Council, which stripped baptized Catholics of their spiritual defenses; the conciliar and post-conciliar Church became “Noah-ized,” encouraging universal apostasy.
During the nineteenth century, however, the Catholic Church did more than merely resist the adversity of the Judeo-Masonic counter-magisterium; for example, in the de-Christianized France of the post-revolutionary era, it spurred a renewal of Catholicism among the population and fostered a powerful and fruitful missionary impulse throughout the world.

Nevertheless, pockets of dechristianization existed, corresponding for the most part to the regions affected by Jansenism, that scourge which gnawed at France throughout the 18th century, driving the faithful to despair, and whose “ecclesiastical news” served as an insidious poison—nothing other than (so-called) Catholic Protestantism, as evidenced by the fact that the Arnauds, promoters of Jansenism, were descendants of converted Protestants.
Above all, the French elites were infected, and this was the cause of Algeria’s failure to be Christianized, when Marshal de Bourmont was replaced in the fall of 1830 by Marshal Clauzel, who banned all proselytizing, even though the initial efforts had seemed promising.
Elsewhere in Europe, Christianity held its ground, particularly in Central Europe.
The Austro-Hungarian Empire would serve as its standard-bearer until 1918, while elsewhere Christian monarchies were disappearing—as in Russia and Germany, where they were transformed into “crowned republics.”
Fascism in Europe must be viewed, in the Carolingian tradition, as the last noble attempt to halt this process of destruction of our European civilization.
But fascist movements were themselves infected by modernism, and their foundations were both anti-Catholic and Catholic—signs of an era radically marked by profound spiritual destabilization.

Good thread. Bump.

Nevertheless, Christianity survived for some time in Spain—until the mid-1970s under General Franco—and in Portugal under Salazar’s Estado Novo.
In the Roman Church, the worm that threatened to gnaw at it—held in check by the efforts of popes such as Pius IX, whose *Syballus* remains relevant to this day, Leo XIII, and above all Saint Pius X—canonized in 1954—the worm that threatened to gnaw at it eventually flourished during the 20th century and culminated in the Second Vatican Council, which, as “Cardinal” Suenens significantly dubbed it, was “1789 within the Church”; Father Congar, the future “cardinal,” emphasized that at the council “the Church carried out its October Revolution,” and Ratzinger, the future Benedict XVI, confessed that “Vatican II produced an anti-Syllabus.”
It should be noted that the actions of Jewish emissaries such as Jules Isaac caused the Roman Church (which thereby ceased to be the true Catholic Church) to overturn its traditional doctrine and profess that Jews were the Church’s elder brothers in the faith, as John Paul II declared in 1986, thereby effectively placing Roman Christianity under the control of Talmudic Jews and thus bringing it into the framework of the Noahide Laws.
In response, on March 26, 1991, as part of Education Day, the U.S. Congress adopted a resolution recognizing the Noahide Laws as the foundation of American society: “We turn to education and charity to reorient the world toward the moral and ethical values contained in the Seven Noahide Laws.”

Globalist Magisterium

The Magisterium of the Roman Catholic Church has thus, in practice, given way to a composite Magisterium whose primary inspiration is Talmudism—which we call the globalist Magisterium—insofar as it blends various schools of thought that, although inspired by Talmudic Judaism to varying degrees, have their own distinct identities, such as the Fabian Society, the Rosicrucians, Skull and Bones, and others. In a country like France, it is no longer bishops who shape ideas about societal life, but rather the CRIF, Masonic lodges, and other organizations affiliated with these movements, such as SOS Racisme, LICRA, etc.
In the past, the Catholic Church had enacted laws against blasphemy. Today, they have resurfaced in the form of all-too-familiar and burdensome “memorial” laws, as well as anti-racism laws that aim to prevent this so-called “free” thinking.
Yet it is possible to hurl insults at Christ and the Cross without being disturbed.

Therefore, talking about the “West” today has nothing to do with the Christian West.
It is a dreadful counterfeit. More than that, it is an absolute negation. When we witness the spread of ideas and ideologies that not only deny the natural order of the world but actively promote its reversal, the term “the West” has today become synonymous with a satanic civilization. Consequently, the peoples of Western Europe can no longer, without risking confusion or a culpable denial of their ancestors, call themselves “Westerners.” We must use another term.
In any case, let us never lose sight of what must be our goal and the meaning of our struggle: to restore the peoples of Europe to themselves. This requires freeing them from the occupation they have endured for far too many decades, knowing that some two centuries of eclipse cannot prevail over more than two millennia of Greco-Roman tradition that has become Christian.

Last bump. Thanks fren

>>539494620
Thanks to you. I forgot the reference : Rivarol january, 28, 2026 (p. 10-11)
Article wrote by André Gandillon, president of friends of Rivarol.