Abstract
Conventional wisdom in studies of English antisemitism has tended to suggest that by nineteenth century religious prejudice had largely been secularised or replaced by modern socio- political and racial forms of hostility. This may have been case in general English discourse, but in English Catholic discourse at turn of twentieth century, traditional pre-modern myths, with their cast of Jewish and Masonic diabolists, were still a pervasive feature. This article examines a range of sources, including published works of prominent and obscure authors, pastoral letters and sermons of cardinals, bishops and priests, articles and editorials in newspapers and periodicals, letters, and a small number of oral testimonies, in order to bring to light an English Catholic discourse which, with exception of published works of Hilaire Belloc and G. K. Chesterton, has largely gone unexamined. Prominent mythological villains in English Catholic discourse during late nineteenth- and early twentieth-century included the Pharisee, the Christ-Killer, the Ritual Murderer, the Sorcerer, the Antichrist and the Luciferian. This article examines continued presence of narratives in which Jews and Freemasons were assigned one or more of these villainous roles. This article presents some of results of an investigation into representations of the which existed in English Catholic discourse during final years of nineteenth century and early decades of twentieth century (circa 1896 to 1929). Three main types of representation were considered during investigation: roles assigned to Jew in traditional Christian myths, contemporary stereotypes of Jew and composite constructions which combine themes drawn from myths and stereotypes. 1 For purpose of investigation, stereotypes were broadly speaking defined as crude, powerful, resilient but protean representations, which take so-called human vices and virtues, often distorted and magnified, and project them onto all individuals within stereotyped group. In English Catholic discourse, stereotyped Jew was greedy, cowardly, unpatriotic and secretive. 2 He was also depicted as smart, but his intelligence was not considered a virtue. 3 Myths were in essence defined in investigation as important and persistent stories
Highlights
Conventional wisdom in studies of English antisemitism has tended to suggest that by the nineteenth century religious prejudice had largely been secularised or replaced by modern sociopolitical and racial forms of hostility. This may have been the case in the general English discourse, but in the English Catholic discourse at the turn of the twentieth century, traditional pre-modern myths, with their cast of Jewish and Masonic diabolists, were still a pervasive feature
This article examines a range of sources, including the published works of prominent and obscure authors, the pastoral letters and sermons of cardinals, bishops and priests, articles and editorials in newspapers and periodicals, letters, and a small number of oral testimonies, in order to bring to light an English Catholic discourse which, with the exception of the published works of Hilaire Belloc and G
According to Ratton, Freemasonry, guided by the Jews, is preparing to move its headquarters to Jerusalem, and when the “BnaiBérith” joins them, “ will anti-Christ appear in alliance with the Sovereign Pontiff of Freemasonry, and incite the international Masonic forces to persecute the Church in such fashion as has never been before.”169 Montague Summers, an eccentric convert to Catholicism, continued to argue that Albert Pike, the alleged founder of Palladian Freemasonry, had been the Grand Master of “societies practising Satanism.”170 Father Cahill, an Irish Jesuit, argued in Freemasonry and the Anti-Christian Movement (1929), that Freemasonry is associated with occultism, Satanism, the Antichrist, Judaism, Jewish rites, the Cabala and a Judaeo-Masonic anti-Christian movement
Summary
The Christian foundation myth, being protean, evolved over time, as did the role of the Jews within it. According to Ratton, Freemasonry, guided by the Jews, is preparing to move its headquarters to Jerusalem, and when the “BnaiBérith” joins them, “ will anti-Christ appear in alliance with the Sovereign Pontiff of Freemasonry, and incite the international Masonic forces to persecute the Church in such fashion as has never been before.”169 Montague Summers, an eccentric convert to Catholicism, continued to argue that Albert Pike, the alleged founder of Palladian Freemasonry, had been the Grand Master of “societies practising Satanism.”170 Father Cahill, an Irish Jesuit, argued in Freemasonry and the Anti-Christian Movement (1929), that Freemasonry is associated with occultism, Satanism, the Antichrist, Judaism, Jewish rites, the Cabala and a Judaeo-Masonic anti-Christian movement.171 He concluded that the Diana Vaughan hoax was probably a plot to discredit the “reliable evidence” that Freemasonry is associated with Satanism.172. He argued that Zionism is of interest because it has been prophesised that when the Jews return to Jerusalem, “anti-Christ will appear in their midst.” According to Ratton, Freemasonry, guided by the Jews, is preparing to move its headquarters to Jerusalem, and when the “BnaiBérith” joins them, “ will anti-Christ appear in alliance with the Sovereign Pontiff of Freemasonry, and incite the international Masonic forces to persecute the Church in such fashion as has never been before.”169 Montague Summers, an eccentric convert to Catholicism, continued to argue that Albert Pike, the alleged founder of Palladian Freemasonry, had been the Grand Master of “societies practising Satanism.”170 Father Cahill, an Irish Jesuit, argued in Freemasonry and the Anti-Christian Movement (1929), that Freemasonry is associated with occultism, Satanism, the Antichrist, Judaism, Jewish rites, the Cabala and a Judaeo-Masonic anti-Christian movement.171 He concluded that the Diana Vaughan hoax was probably a plot to discredit the “reliable evidence” that Freemasonry is associated with Satanism.172 According to the Catholic Times, Father Cahill, unlike prominent Freemasons, does not expect readers to accept “even a single point” from his book on faith, for he “proves everything.”173
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Schedule a callMore From: Melilah: Manchester Journal of Jewish Studies (1759-1953)
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