The Occult Renaissance Church of Rome Read online

  The Occult Renaissance

  Church of Rome

  Michael Hoffman

  Independent History and Research

  Coeur d’Alene • Idaho

  THE OCCULT RENAISSANCE CHURCH OF ROME

  Copyright © 2017 by Michael Hoffman. All rights reserved.

  With the exception of excerpts in reviews and fair use in compliance with the Copyright Law of the United States, reproduction of this work on the Internet, or in any other medium by any form of reproduction, whether digital, audio, or print, is a violation of Title 17 of the Copyright Law of the United States, and subject to criminal and civil penalties. It is a Federal crime to scan the contents of this book onto the Internet.

  Printed in the United States of America

  First Edition

  ISBN: 978-0-9909547-2-9

  Independent History and Research, Post Office Box 849, Coeur d’Alene, Idaho 83816

  RevisionistHistory.org

  [email protected]

  TABLE OF CONTENTS

  Introduction

  1. More Catholic than the Pope

  2. Neoplatonic-Hermeticism

  3. The Serpent in the Quattrocento

  4. The Priest and the Platonists

  5. Pope Alexander’s Wizard

  6. Bonfire of the Verities

  7. The Sorcerer Abbott

  8. Reuchlin’s Revolution

  9. Renaissance High Art: An Initiation

  10. The Grand Egyptian Lodge of Vatican City

  11. The Cabal’s Co-Conspirators

  12. The Moral Theology of Mental Reservation

  13. Ecclesiastical Sodomy and its Root

  14. The Hermetic Prince of Vatican II

  15. Modern Neoplatonic-Hermetic Kabbalism

  16. The Breeders of Money Gain Dominion

  17. A Prophecy Fulfilled

  18. An Occult Miscellany

  Appendix: Neoplatonism and Freemasonry

  Bibliography

  General Index

  Scripture Index

  Illustrations

  “Depuis la Renaissance l’on tend á travailler de plus en plus passionnément pour l’avénement du Royaume des Sciences et du Robot social.” i

  Louis-Ferdinand Céline

  i “Since the Renaissance there’s been a tendency to work more and more passionately for the coming of the Kingdom of the Sciences and of the social Robot.”

  “You know that among the pagans the rulers lord it over them and their great men make their authority felt. This is not to happen among you.”

  Matthew 20:25-26

  “Bastardo sodomita! Per i tuoi peccati Roma sarà distrutta.” ii

  Brandano da Petroio to Pope Clement VII

  ii “Sodomite bastard! For your sins Rome will be destroyed.”

  Dedicated to

  Gordon Pratt

  Introduction

  This is a book consisting of neglected sources pertaining to the Neoplatonic syncretism of the Renaissance pontiffs, as well as their Hermetic-Kabbalistic theology, their usury and institutionalized subterfuge, which formed a hidden concordance within what had once been Jesus Christ’s Catholic Church, but which had, by the early sixteenth century, been transformed into the Church of Rome, in the course of a little over one hundred years. We should not marvel at the speed with which the revolution was accomplished, in view of the fact that centuries later the public emergence of the usurper Church was made manifest in something approximating half the time (1965-2015).

  Charity and justice necessitate stating from the outset this writer’s observation that it would seem that the Holy Spirit guided many thousands of parish priests and many more laity throughout the Renaissance and post-Renaissance era, and that this guidance was also reflected in the lives of some bishops and cardinals. We cannot account for this supernatural mystery in terms of theology, except in the realm of the miraculous. We acknowledge that the Church of Rome in America in the nineteenth and twentieth centuries continued to produce Christians of exemplary character, such as Fr. Pierre De Smet and Fr. Joseph Cataldo in their work defending the American Indian; Providence nun Mother Joseph of the Sacred Heart, who founded twenty-nine charity hospitals, schools and orphanages; Fr. Charles Coughlin, Dorothy Day, Flannery O’Connor, and many more Catholic servants of God like them, who managed through grace, to preserve and personify the essence of the root Church of Jesus Christ that had been the Catholicism of old. Moreover, the mostly Irish-American and Italian-American Catholics with whom we were raised in the 1950s and early 1960s, had their faults certainly, but in the main were decent, honest and upright people with whom as a child and adolescent, we were fortunate to associate, and who to this day we recall fondly. In view of their kindness and dedication to God, some were surely saints, if known only to Him.

  In the United States, in terms of Protestant adherence to the Natural Law, America became great as a result of that adherence, and much of the persecuting spirit of post-Renaissance Catholicism was vitiated by Catholicism’s American sojourn (we note that even before they arrived on these shores, Irish-Catholics had little of the inquisitorial spirit, having been for centuries the object of inquisition by the British Crown). The unique situation of the Church in America having planted roots in a Protestant nation in the nineteenth century, is marked by the freedom of worship which Catholics enjoyed; and more than mere tolerance, the American experience was also unique for the freedom of opportunity it afforded. In 1831, President Andrew Jackson appointed a Roman Catholic, Roger B. Taney, as Attorney General of the United States. One does not shrink from terming it miraculous that five years later Taney became the fifth Chief Justice of the United States Supreme Court: the highest justice presiding over the nation’s highest court was a member of a minority religion who decided the law in a majority Protestant land. 1

  It seems miraculous too that at the parish level so much that one can describe as the good spirit of immemorial Catholicism remained present in the pews, up to the 1960s, and in some cases even beyond that notorious decade. The Church of Rome being a hierarchical organization, it would be understandable to believe that it was the hierarchy of the Church that was responsible for the fine moral character of many Catholics, prior to the “post-Conciliar era,” which became, in the wake of Vatican Council II in the pontificates of Paul VI and John-Paul II, the penultimate revolutionary dissolution (after five centuries of spasmodic moral and ethical subversion and degeneration at the top). It is at this juncture that we encounter yet another apparent miracle: the faith of the people somehow preserved many of them from complicity in the depravity to which the post-Renaissance hierarchy had sunk over hundreds of years, not the least of which was the secret and widespread, systematic molestation of children, enabled by bishops, cardinals and pontiffs.

  The United States of America’s premier campaigner for social justice and peace between nations in the years from 1932 through the early 1940s, was a Catholic priest who had a radio audience of nearly one-third of the entire country (a listenership estimated at 50 million, at a time when the population of the United States was some 132 million). This was the aforementioned Fr. Coughlin, who was eventually silenced and nearly completely suppressed by order of Pope Pius XII; a subversive diktat to which Coughlin subserviently submitted, to the detriment of the cause of world peace. This is merely one instance of the obstruction of the implementation of Christ’s Gospel which obedience to the disaster-producing clique of popes has wrought.

  The vast majority of the Catholic people and their parish priests, along with a tiny handful of prelates such as Cardinal McIntyre in Los Angeles, would never have dreamed of trading the Mass of the Council of Trent,
itself only a slight revision of the Mass of the High Middle Ages and hence of European civilization at its zenith, for the New Order of Mass of Pope Paul VI of 1969, subject as it was to novelties and revisions of phenomenal mediocrity. Yet they did so out of “obedience.” Of King George III, Thomas Paine wrote in 1776, “The sovereignty of a despotic monarch assumes the power of making wrong right, or right wrong, as he pleases or as it suits him.” It would be a blasphemous lie to assert that Jesus Christ come to earth to enable a ministry of totalitarianism by “infallible” dictators, such as Paul VI. The very notion of such power being invested in one man bearing the title, “Supreme Pontiff,” in connection with the Gospel of our Lord, is a mockery.

  Much of the usury, deceit and occult ideology inflicted on the Church of Christ, beginning mainly in Italy in the fifteenth century, was due to the failings, incompetence or outright betrayal by various, nearly all-powerful human beings leading the Church and usurping the Petrine ministry. When in the nineteenth century Lord Acton departed the Church of Rome in the wake of the declaration of papal infallibility at Vatican Council I, he did so having pronounced a fundamental truth with regard to the fallen nature of every human being: “Power corrupts and absolute power corrupts absolutely.” This book is a chronicle of that corruption.

  Jesus promised never to abandon His ecclesia (“assembly of the ones who have heard the call”), so that the “gates of hell shall not prevail against it.” The perception, however, that His ecclesia is directed by the cabal of Pharisaic-occult usurers and Judases who have occupied Rome for more than five hundred years, is among the queerest we can imagine.

  One need not be in Holy Orders in order to be qualified to opine that believers who endeavor to uphold Scripture, and the Tradition of the Early Church, and those examples directly and unwaveringly conforming to those twin sources of divine direction, with faith in Jesus Christ as our Savior, and hope in His promise of eternal life, will never be abandoned or disappointed.

  His will is done on earth as it is in heaven, even at the beginning of this third millennium. Jesus is the very spirit of Truth, and where there is Truth there He is. Consequently, the true Christian welcomes and embraces the truth without fear. It is in the camp of the Adversary where dwell those who are fact-averse, and who call a man-made cult of Renaissance provenance, “The Faith.”

  What this book is not

  Alexander Hislop was a Scottish Presbyterian minister who had very little (that we can locate) to say about the recrudescence of the religion of ancient Babylon within the creed of Orthodox Judaism. While the charge of Judaizing is generally a blanket condemnation falsely laid at the door of Martin Luther, it can be stated with accuracy that among the later Protestant fundamentalist sects of the eighteenth and following centuries, this Judaizing was a common feature. Hislop penned a pamphlet in 1853, The Two Babylons: Their identity and the Present Antichrist Also the Last.2 In 1858 he enlarged it into a volume of more than 300 pages, bearing the title The Two Babylons; or the Papal Worship Proved to be the Worship of Nimrod and His Wife, which sold many tens of thousands of copies and has never been out of print. Between 1862 and 2015 The Two Babylons was reprinted at least fortythree times. Its thesis is common to the Protestant Fundamentalist sects and those that deny the divinity of Jesus, such as Jehovah’s Witnesses: that the Catholic Church from the time of Emperor Constantine in the fourth century onward, became the Antichrist, and rapidly degenerated into a form of propitiation of pagan deities. The Church that fought the usurious Money Power to a standstill, the Church of Pope Gregory the Great, St. Augustine and St. Thomas Aquinas; the Church of Saxon England and King St. Edward the Confessor, is alleged to have been a sinkhole of heathen sorcery. Lest we imagine that such dementia was limited only to Protestant Fundamentalists of the most marginal sort, it was also reflected in the theology of the Rev. Charles Spurgeon, among the most influential of the English Victorian preachers of London, whose voluminous writings are revered by numerous schools of contemporary, conservative Protestant-Reformed thought.

  Like Hislop, who not only paid no attention to rabbinic blasphemy and Kabbalistic paganism, but incorporated some of Judaism’s occult traditions into his book, 3 Spurgeon believed that Judaism was superior to Catholicism, repeating the old chestnut that no Jew could be blamed for shrinking from horror at converting to Christ when confronted by the “superstitions of Rome.” It seems that Rev. Spurgeon was somehow abysmally ignorant of Judaism, even though Dr. Alexander McCaul, the eminent Anglican Professor of Hebrew and Rabbinic Literature at King’s College London, had penned an extensive treatise, The Old Paths/Talmud Tested, which had been prominently published in England in several printings, demonstrating that rabbinic Judaism was a system of magic and delusion founded not upon the Old Testament, which it nullified, but upon the Babylonian Talmud.

  Spurgeon’s folklore concerning Orthodox Judaism is so far off the mark as to be humorous, were it not for the fact that the conversion of precious Judaic persons is of signal importance for the salvation of souls. Indeed, the greatest liberator of Judaics in the Church age was the Roman Catholic itinerant preacher St. Vincent Ferrer. Spurgeon would have us believe that the many thousands of Judaic persons who Ferrer brought to Christ were worse off than when they bowed their knees to the “sages” of the Talmud, and the cadavers of rabbis in Judaic cemeteries every bit as relic-ridden as any Renaissance-Catholic basilica. We quote from a sermon by Spurgeon which is reprinted in his Works:

  “The blood of Israel hangs in great clots upon the skirts of Rome and will bring down upon that thrice-accursed system the everlasting wrath of the Most High! Did they not grievously oppress the Jews in Spain and every other Catholic country—remorselessly hunting them down as if they were unfit to live—torturing them in ways that it were impossible for us to describe, lest your cheeks should blanch as you heard the horrible story? The men that were of the same race as the Christ of God were so hated by the professed followers of Jesus that no indignities were thought to be great enough, and no severities to be fierce enough for execution…”

  Notice the carnal emphasis in Rev. Spurgeon’s talk on the significance of the victims being (supposedly) members of ethnic Israel: “…the same race as the Christ of God…” Here is the special prerogative of race-obsessed Judaism from a raceobsessed Protestant “Reformer.” If these victims had not been of the same race as Christ, would the Inquisition have been somehow less criminal? It is a lacuna of history that the Inquisition was to some extent, in lands such as Spain, in the hands of crypto-Judaics and their gentile Romanist agents, who employed it to crush conservative Catholics who sought to restore the Church to its pre-Renaissance mission, which included bearing witness to the evils of the occult, and the rabbinic counterfeit of the Old Testament.

  The Protestant Isis

  What does Spurgeon have to say about the atrocities Jews instigated against the Catholic Christians in the early centuries A.D., and of the “remorseless hunting” and “torturing” of English recusant Catholics in the reign of Protestant Queen Elizabeth I? The Queen’s Torturer was the sadistic psychopath Richard Topcliffe:

  “It was over the next decade (1578-1588) that he (Topcliffe), built the reputation that lasts to this day, both as an exponent of inquisition, and more generally as a hunter, snuffling out Catholic(s)… When we think of torture under Elizabeth it is the rack that first comes to mind, and there is no doubt that Topcliffe was a master of its tensions and pressures. He was inventive in his cruelties, too, with all the thoughtful ingenuity of an artist perfecting his technique: the impact of a session on the rack could be magnified by placing a stone beneath the victim’s spine, for example…

  “Who authorized Topcliffe’s work? Most obviously the Privy Council and, in particular Lord Burghley — and later his son Sir Robert Cecil. But there is no avoiding Elizabeth’s complicity in such matters either, and she seems to have retained faith in his services until the end of her reign, despite the vicissitudes in his reputation…
.As for Topcliffe, he certainly felt confident enough to address at least one letter to Elizabeth as his ‘goddess.’ This was, of course, the routine iconography of the court and there are many examples of such rhetoric from Hatton, Raleigh and others. But for Topcliffe to be drawn into such a circle, a man whose sole political worth derived from his apparent talent and enthusiasm for torturing those considered enemies of the state, tells us something about Elizabeth’s relationship with him…” 4

  In comparison to “Bloody Mary,” her half-sister and predecessor on the throne, it was Elizabeth who deserved the stigma of “Bloody.” Mary ought to more accurately be known as “Fiery,” since her crime was the burning of Protestant dissidents, not butchering dissidents, as Elizabeth did. If these distinctions appear trivial, consider that a whole universe of information-warfare turns on them. In The Myth, Tudor Queen Mary I becomes the cruelest sort of prototypical Roman Catholic fiend, while Queen Elizabeth I is showcased as a paragon of humane liberalism, as historian Paul Johnson has the chutzpah to proclaim on p. 341 of his book Elizabeth I (1974): “For the first twenty years of her reign (1559-1579) Elizabeth refrained from virtually any form of state action against those who declined to accept the form of religion laid down by parliament. Even those who made no secret of their religious beliefs, and felt unable to take the oath to the Queen, were left unmolested, provided they expressed no ostensible disloyalty to the regime…She ‘would not have any of the consciences unnecessarily sifted, to know what affection they held for the old religion.”

  This stance, if it were an accurate appraisal, would reflect a policy light years ahead of the attitude of the Catholic “Bloody” Mary. Johnson makes it look as though a hapless Elizabeth was forced into acting against Catholics due to their treason and disloyalty, otherwise she respected the sovereignty of their consciences. This is the universal virus of deception that attends the account of the reign of “Good Queen Bess.” Queen Mary I is made the hideous Catholic foil to the liberated Protestant Elizabeth I. This fraud is repeated in virtually every Hollywood movie produced about Elizabeth up to the year 2016, as well as most of the leading biographies and histories published in English. The truth is very different, however. In 1559, in the first year of her ascension, Elizabeth enacted The Act of Uniformity, which massively violated the conscience of every Catholic in her realm, i.e. a slight majority of the English people at that time. Here was a law that was not only despotic, it was also undemocratic in the extreme. It directs that the Catholic Mass, which had existed in England for eleven hundred years, will be immediately outlawed. Only Church services based on the state-mandated, Protestant Book of Common Prayer were to be permitted: