+Feast of Pentecost+
June, Month of the Sacred Heart of Jesus — Prayer Society Intention: “Divine Heart of Jesus, convert sinners, save the dying, deliver the holy souls in Purgatory.” (Raccolta)
In a previous blog on the false accusation against the Jews regarding ritual murder, it was reported that: “Research shows the majority of Jews consider themselves such in ethnicity, but not primarily in religion.” This is backed by Pew Research statistics, as cited in that blog entry. What few realize is that the decline in the practice of Judaism began long before the 20th century, a phenomena some believed the Church could have used as an opportunity to gain Jewish converts. Those most zealous for the conversion of their people were the Jewish twin brothers Joseph and Augustin, who converted to Catholicism in 1854 at the age of 18.
Little is known generally about these notable Jewish converts, who later became priests. Rev. Denis Fahey quotes Augustin ’s eschatological work on Antichrist at length in his The Kingship of Christ and the Conversion of the Jewish Nation (1953) but provides little information on the two brothers’ background and proselytizing activities. Fortunately, a recently discovered work by Murray Watson, Adjunct Professor, Faculty of Theology, Huron University College (Western University, London, Ontario, Canada), has shed some much-needed light on the brothers — their lives, their work, and their interaction with Pope Pius IX and the bishops attending the Vatican Council.
Lémann brothers — early years
Watson relates in his The Brothers and the Postulatum Pro Hebræis at Vatican I that the brothers’ conversion was kept secret from their Jewish relatives, and for good reason. Once the family discovered they had converted, the twins suffered physical violence at the hands of their uncles and feared for their lives. Their Jewish relatives appealed to the civil authorities in Paris, but to no avail. The brothers were then disowned and disinherited by their family.
Watson writes: “In Paris, the young men… were put in contact with two other high-profile Jewish converts to Catholicism, the brothers Marie-Alphonse and Théodore Ratisbonne (founders, respectively, of the Fathers and Sisters of Notre-Dame de Sion), who would take the s under their wings, mentor them, and support their newfound Christian faith; Théodore would become a de facto spiritual director to the two young men, as they discerned what path God might be calling them to. Within a few months, the two brothers had both enrolled in the Seminary of Saint-Sulpice, in Issy-les-Moulineaux, where they pursued five years of spiritual and theological formation, before being ordained to the priesthood.
“In December 1861 they received permission from Cardinal de Bonald and Father Reuil to leave parish ministry, and to join Father Théodore Ratisbonne in his work at the Catechumenate he had established in Paris, to educate young Jews who wished to become Catholic, and thus to facilitate the process of their conversion. They would remain there, sharing in Ratisbonne’s work, until the end of 1865. Although (for health reasons) they never become formal, canonical members of the nascent Fathers of Sion, they continued to be closely linked to that congregation, and many people assumed that they were, in fact, Fathers of Sion. In their preaching, they actively raised funds for the work of Father Alphonse Ratisbonne in the Holy Land, and Ratisbonne referred to them in his correspondence with the French superlative “Chérissimes frères” (My most dear brothers).
“In 1866, the two men returned to Lyon, the place of their baptism twelve years earlier, and settled at an institution that cared for the deaf and the mute. They were relieved of normal parish duties, in order to be able to devote themselves more completely to the cause of converting Jews to Christianity… A few months later, it became clear that their efforts were being followed at the highest echelons of the Church: a papal brief (Gratulamur vobis) arrived, dated February 6, 1867, in which the Pope offered his personal endorsement of their evangelistic apostolate:
“We are very gratified by your devotion to this Holy See, upon which Catholic unity finds its solidity, and we ask God that, just as His grace has already shone upon you, so, by means of your zeal and your work, it may similarly enlighten the minds of your brothers, and lead them all to us, as soon as possible, so that, at last, there might be only one flock and only one shepherd. For this reason, as a foretaste of heavenly favours, and as a sign of our fatherly tenderness, we most affectionately grant you the apostolic blessing.”
Declining belief in Judaism
According to Watson: “Augustin would go on to become a distinguished professor of Hebrew and Scripture in Lyon’s faculty of theology, writing extensively in the fields of theology and Biblical studies, apologetics and history, and publishing nearly 150 books and articles over his lifetime. His brother Joseph would also author a number of theological volumes, although his output did not match that of his twin. Quoting from Joseph and Augustin ’s La question du Messie et le concile du Vatican (Lyon: Pitrat Aîné, 1869; 126-29) Watson includes the words of the famous preacher, Jacques-Bénigne Bossuet:
“There is among [the Jewish people] a type of drought which is unique to the Israelites, a drought which has been kept secret, and resisted for a long time, but which is no longer unspoken today and—what is even more serious—which no one is resisting anymore. In speaking of this drought, we mean to designate the disappearance—which is already very far advanced—of the traditions, customs and practices which essentially make up Jewish life… , just as initially, after the fall of Jerusalem, Mosaism had degenerated into Talmudism, so now Talmudism itself, with its remnants of Mosaism, is degenerating into rationalism or indifference—that is to say, into nihilism …”
“However, let us remember that in the Synagogue there is still a conservative or orthodox faction, which tries hard to battle many of the trends that we are going to enumerate. Generally speaking, however, this party is no longer gaining new members and is weakening, as those who are called “the elders” disappear. If things continue on as they are, it will have ceased to exist within two to three generations.”
The Lémanns then comment on Bossuet’s words, observing there was: “…a growing decadence in European Jewry, largely flowing from the French Revolution’s emancipation of the Jews, and leading to a gradual, corrosive infiltration of “modernist” ideas into traditional Judaism, a slow but inevitable dilution of the truths of its own heritage, such that it was hardly recognizable as the Judaism of earlier centuries. Here they pointed to a number of 19th-century trends that had, they argued, dramatically and deleteriously changed the very fibre of Jewish life:
- a rejection of the supernatural generally;
- a denial of the divine inspiration of the Jewish Scriptures;
- calls for “free inquiry” in theological questions;
- taking pride in having no altar and no sacrifices;
- a refusal to acknowledge the traditional priesthood;
- contempt for the teachings of the Talmud;
- a refusal to engage in proselytizing or seeking converts to Judaism;
- a lack of respect for the kosher food laws;
- forgetfulness of the obligation to observe Shabbat;
- re-writing (“mutilating”) traditional Jewish prayers, to remove references to the Messiah, to Jerusalem, and to any type of national Jewish hopes.”
Apply changes made during the false Vatican 2 council and the removal of any idea of a true sacrifice by instituting the Novus Ordo Missae and this same formula was implemented to destroy the Church. This after decades of preparation by the enemy working among the laity to diminish the idea of the supernatural, dilute Catholic truth, champion lay rights, minimize dogma, desecrate Holy Scripture and demean the papacy. Similar changes occurred in more conservative Protestant denominations.
The brothers saw this watering down of the Jewish belief system as a perfect opportunity to draw their Jewish brethren to the Catholic faith. After the announcement that the Vatican Council preparations were underway, they wrote a new book, The Question of the Messiah and the Vatican Council. With the encouragement of several bishops and Pope Pius IX, they then attended the Vatican Council and presented their case to request an official appeal from the Church for the Jews’ conversion. They then were tasked with developing the right approach to win converts from Judaism Watson chronicles their efforts as follows.
The tone of the Postulatum
“At a time when Jews were still the object of scorn (and sometimes violence) in many European countries, the s and their supporters proposed a “theological rehabilitation” which, although it obviously presented Christianity as the ideal and superior faith, nevertheless would seek to present Judaism as honourably and respectfully as possible… Here is how they phrased the petition for which they sought the bishops’ endorsement:
‘To the Holy Vatican Ecumenical Council:
‘The undersigned Fathers, in a spirit of humble yet urgent prayer, ask the Holy Vatican Ecumenical Council to deign to address an entirely paternal invitation to the very unfortunate nation of Israel —that is, to express the wish that, finally exhausted by a wait no less vain than long, the Israelites might hasten to acknowledge the Messiah, our Saviour Jesus Christ, truly promised to Abraham and foretold by Moses, thus completing and crowning, not changing, the Mosaic religion.
‘On one hand, the undersigned Fathers possess the very firm confidence that the holy Council will have compassion on the Israelites, because they are still very dear to God on account of their fathers, and because it is from them that Christ was born according to the flesh.
‘On the other hand, the same Fathers share the sweet and intimate hope that this ardent desire of tenderness and honour will, with the aid of the Holy Spirit, be well received by many of Abraham’s children, since the obstacles that have held them back until now appear to be disappearing more and more, the ancient wall of separation now having fallen.
‘May Heaven grant, therefore, that they would as speedily as possible acclaim Christ, saying “Hosanna to the Son of David! Blessed be He who comes in the name of the Lord.”
‘May Heaven grant that they would run and throw themselves into the arms of the Immaculate Virgin Mary, who is already their sister according to the flesh, and who wishes likewise to be their mother according to grace, as she is ours’ (end of Postulatum quote).
Watson continues: “In an audience afterward, they presented the Pope with the text of the Postulatum; he read it, pressed it to his heart and gave his enthusiastic blessing to their project. Immediately, the s began a frenetic campaign, crisscrossing Rome on foot, in order to meet with each bishop individually, and to secure their signature—and their support—for the Postulatum… In just over two months… they accumulated 510 signatures on their petition to the council.”
This is a very interesting fact, since In his work The Kingship of Christ and the Conversion of the Jewish Nation, Ch. VII (1955), Rev. Denis Fahey wrote: “When the Fathers were petitioning the bishops assembled in Rome for the Vatican Council for their signatures to the Postulatum pro Hebræis, many of their lordships smilingly put the objection that, ‘To work for the conversion of the Jews was to bring on the end of the world.’ The two fathers gave several answers to this objection and their argument seemed to go far towards proving that there will be a considerable lapse of time between the conversion of the Jewish nation and the last judgment.” But it appears that regardless of these objections, the large majority of bishops were in favor of the Postulatum.
An uncompleted work
But like other postulatums, it would never receive the council’s final approval. Following the definition of papal infallibility, war broke out, Pope Pius IX suspended the council indefinitely and the bishops fled back to their dioceses. Two months later, Italian soldiers seized control of Rome. THE Vatican Council was never reconvened, and the false Vatican 2 council, far from inviting the Jews to join the Church, invited them, as well as Protestant clergy, to participate in Her demolition. Watson observes: “By the time Vatican II was called, almost 90 years later, the world had changed dramatically, and the earlier document seems to have vanished from people’s memory and the Church’s consciousness…
“Would the twentieth century, with its history of both bitter and sweet Jewish-Christian relations, have taken a different path in any significant way? … When Vatican II was called by Pope John XXIII, there do not seem to have been calls for a “tidying-up” of all of the conciliar “loose ends” left over from Vatican I—which would presumably have included a renewed discussion of the Postulatum pro Hebræis. Whether by intention or by accident, it had effectively vanished from the Catholic theological radar screen, and I am not aware of efforts, even by groups of traditionalist bishops who opposed Nostra Æetate, to dust it off and re-introduce it. It seems simply to have been forgotten.” Forgotten, yes, after the triumph of Modernism and the false council’s adoption of ecumenism.
Watson concludes his work with an account of the the brothers activities following the Vatican Council: As for the brothers themselves: “In their post-Vatican I lives, they continued their pastoral and intellectual efforts, writing, teaching and preaching throughout France. In 1892, the Fathers jointly founded the “Stella Maris” Carmelite monastery of Our Lady of Mount Carmel (in Haifa), which still exists there today. They were jointly honoured across France, being named honourary canons of the cathedrals of Beauvais, Bourges, Langres, Montpellier and Reims.
“In April of 1908, Pope Pius X conferred on both of them the honorific of “monsignor” (as Domestic Prelates of His Holiness); during the ceremony celebrating their promotion, the dean of the Catholic faculty of Lyon said that the title was the reward for “the generous sacrifices that your courageous passage from the Synagogue to the Church have entailed for you, and the reward for a half-century of distinguished service to your brothers, whom your conscience compelled you to leave, without, however, ceasing to foster love for them”.
“Augustin died on June 16, 1909, and Joseph died on February 8, 1915, but the detailed story of the Postulatum, and of their vision for it, was made public in a 330-page book they had written together, which was published in 1912 — three years after Augustin’s death, and more than 40 years after Vatican I’s unexpectedly abrupt ending.” (End of Watson quotes.)
The Postulatum and the end times
Is it possible that the Lémann brothers’ efforts qualify as the conversion of the Jews towards the end of the world? In our opinion it is not only possible but highly probable. We have explained HERE how there is good reason to believe that Jews who emigrated to Mexico during the Babylonian Captivity and intermarried with the Mexican natives there constituted the eight million converts to Catholicism, over a seven-year period, following the apparition of Our Lady of Guadalupe. Coupled with the efforts of the Ratisbonne brothers but especially the Lémann brothers, it seems that these conversions could well be the fulfillment of Scriptural prophecy concerning the conversion of the Jews.
Could that indicate the Lémann brothers were Enoch and Elias? An interesting quote from Pope Pius IX, cited by Watson, could be suggestive of this. During a visit to France, while hosting a banquet for bishops at which the Lémanns were in attendance, Pius IX said: “These are the antiquities of the ancient Law” (emphasis the pope’s.) But then some believe that Pope Pius IX and Pope St. Pius X were themselves the Two Witnesses. Personally, I have gone back and forth on the subject of Enoch and Elias for decades. The deciding factor for my present (and I believe) final take on this scriptural prophecy is that: given the fact there are no valid bishops remaining to restore the Church — and the in light of the decision by Pope Pius XII on the danger of teaching there will be even a spiritual Millennium — these two men have to be figures who have already come and gone.
The Great Apostasy began with Luther’s Revolt, followed by the King Henry VIII’s apostasy and the Protestant Reformation. When the reformers styled the popes as Antichrist, Pope Paul IV defined exactly who the abomination of desolation standing in the Holy Place would be — a heretic or one suspect of heresy, invalidly elected pope (Cum ex Apostolatus Officio, 1559). Notable events before, during and after the Vatican Council made it clear that the end times were fast approaching. The Council Fathers themselves believed that this was indeed the case, notable among them St. Anthony Mary Claret who warned: “May the Council prove the portal to shelter in the midst of the tempest which, already upon us, is increasing…(otherwise) woe to earth!” But following the Council, the Modernists would successfully erode papal authority and infiltrate the Church.
St. Anthony’s autobiography reveals that he had a wonderful revelation from Our Lord, who audibly informed this holy prophet he would become the eagle with the three woes in St. John’s Apocalypse, (Ch.8, vs.13), and would fly across the world to preach the coming chastisements. Our Lord made St. Anthony understand that these woes would be: 1) Communism and Protestantism; 2) “the four archdemons” — pleasure, money, reason and independence of will and 3) the world wars with all their terrible consequences. In a speech made at the Vatican Council, he proclaimed: “The Supreme Roman Pontiff is infallible…The truth of papal infallibility would be clear to all men if Scripture were understood.” St. Anthony then gave three reasons why it is not understood: 1) Because men do not truly love God; 2) Because they are not really humble; and 3) Because they do not want to understand what God has taught or want to be good.” And is this not precisely what we see today?!
The 19th century was the last great century of the Church. And already, as Henry Cardinal Manning notes in his The Present Crisis of the Holy See, the Church was in sad shape even then: “When, I ask, was the Church of God ever in a weaker condition, in a feebler state in the eyes of man and in this natural order than it is now? And from whence, I ask, is deliverance to come? Is there on earth any power to intervene? Is there any King, Prince or potentate that has the power to interpose either his will or his sword for the protection of the Church? Not one, and it is foretold that it should be so. Neither need we desire it, for the will of God seems to be otherwise. But there is one Power which will destroy all antagonists, there is one Person who will break down and smite, small as the dust of the summer threshing floor, all the enemies of the Church…”
Conclusion
If the Jews’ identity as a religious faction and a race was already in question in the 1800s, how is it possible that they could be identified and converted today? With the Church in ruins, to what ? As Our Lady of La Salette told the two children in 1846, “Rome will lose the Faith and become the seat of Antichrist.” Did she mean the pope would lose the faith? Even before the Vatican Council definition it was impossible to believe that this could happen — Pope Paul IV taught such a man could only appear to be a pope. No, what she indicates here is that the Roman clergy, including the cardinals, would lose the faith, making an invalid election possible. This could happen only shortly before the advent of Antichrist. Pope Leo XIII’s long St. Michael’s prayer, to be recited privately by the clergy, confirmed that the abomination had already made inroads into the Holy Place and were preparing to install a false pope. Why else assign its recitation to the clergy if they were not in danger of being recruited by the enemy?
It seems that Enoch and Elias could come only during a miraculous restoration of the Church. But this is not indicated anywhere in Scripture and is contraindicated by Pope Pius XII and nearly all the older Scriptural commentators. It is possible, but only barely, that they could appear briefly during the time assigned for repentance following the chastisement and the physical destruction of Rome, but even this is very unlikely. While we don’t believe in assigning absolutes in such cases, neither can we ignore the fact that certain Scriptural prophecy in Apocalypse has already been fulfilled, such as the wholesale destruction of the Church and the cessation of the Holy Sacrifice. And this of course occurred under Paul 6. Nor has that Sacrifice been “restored” by Traditionalists, who never became clergy to begin with.
Once Antichrist has reigned — and all reading this site know that this author believes Giovanni Battista Montini, Paul 6, was Antichrist — all that remains is the Second Coming. His system continues on in the meantime. How long after his death the Final Judgment will occur is not indicated, but St. Thomas Aquinas believes this interval could amount to a considerable period of time. It appears that we live in that time, when all will believe they have destroyed the Church and no consequences are forthcoming. Here is the faith and the patience of those saints we hope and pray to be, that we may persevere until the very end. On this Pentecost Sunday, we await Christ’s return, for an angel told the Apostles and the Blessed Virgin that he would come again just as He left this earth. Even then, come Lord Jesus!
