CRYPTOJUDAISM AND OPUS DEI
7. The finances of Opus Dei and
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For Opus Dei and Judaism, experience had taught that only honesty can
bring business to the crooks. Since the time of the Bible, the best
business is to do none. To lend money, dinars, to those who do business
so that in the end, when the crisis comes, the one who borrows will be
hanged by the moneylender. (149)
Jews and oppositionists, so attached
to money, do business with others, is a lesson learned long ago and
shared, so that if the business goes well, the financier and his client
win, and if it goes badly, only the client loses.
Jews have a passion, just like Opus Dei, for banking and finance. This
is the gold rush. It is a hierophantic and irresistible attraction. The
enjoyment of the possession of wealth, the search for it, the hoarding
of money without regard to the means and without paying attention to
scruples or morals. The only ethics is that the end justifies the
Jews and oppositionists want to set themselves up as the bankers of the
world, so that governments and individuals will be their eternal
debtors. With the wealth in their hands they make the economies
fluctuate at their will. They provoke crises and moments of tension and
create expectations of stability according to their interests. They can
create fictitious panics and exits from crises like an accordion
We see them treasured without limit or measure, without contingency.
They stimulate and encourage overproduction in certain markets and when
operations are abundant, the unforeseen crisis, the crisis of opulence,
occurs, in which stocks and excess stocks are liquidated at balance
prices to the benefit of financiers and lenders who know the mechanical
laws of their action.
The strength is in the magnitudes of wealth and gold. If the Jews and
Opus Dei were to be deprived of their wealth, they would be left
defenseless, vulnerable, and helpless.
For the Jews and crypto-Jews the present reasoning is valid: "Better
than the sword, the rifle; better than the rifle, the cannon; better
than the cannon, gold...". (150)
But in the same way that not all men,
not all peoples, not all races, have been able throughout history to
handle the sword, not all are able to handle the springs and levers of
money, the threads of the economy.
The desire, expressed in the form of premonition or prophecy, is close
to being fulfilled. We refer to the famous manifesto of Adolph
Crémieux, founder of the Universal Israelite Alliance, which he
wrote in 1860 and which was led by the magnate Moses Montefiore when he
predicted that "the day is not far off when all the riches of the earth
will belong to the Hebrews". (151)
Opus Dei was created to add to the
Jewish patrimony the assets of Christians, to fill with blessings their
Jewish brothers and sisters who, according to their sacred book, the
Zohar, "the blessing on earth consists in wealth", a maxim or aphorism
that impregnates Opus Dei and Judaism.
In the weekly magazine Cambio 16 of March 16, 1992, we can read what
Luis Carandell significantly wrote: "On the feast of the Day of the
Kings, his sons ordered him to put the roscón, instead of the
classic lucky figurines, gold coins of Carlos III, the so-called
"peluconas", knowing the enormous satisfaction that finding them gave
It is not a rule, but an inclination and an atavistic tendency to hoard
goods and wealth. Moneylenders and financiers have always been
predominant among the Jews and so, during the Middle Ages, the Jews
were the bankers of Europe because, according to Father Mariana, "they
knew all the ways to get money". (152) If to the Jews, as to
charge of Opus Dei, one could apply the famous sentence of Pedro
Sarmiento that "by great cunning and deceit they have taken and stolen
great and innumerable amounts of maravedís and silver. (153) And
it is curious to see how they are poisoned by all kinds of usury to
which he has given an almost religious meaning. Usury has always been
denounced and forbidden by the Church for her faithful and exercised to
the point of satiety by the Jews and their related organizations.
The essential coincidence between Jews and Opus Dei is that both are
one and the same thing, eternal servants of the golden calf to which
they direct all their activities, including religious ones, whose
practices are based on economic motives, which generally makes them,
and when their real intentions are discovered, repugnant men, without
entrails and without God, with a capital letter.
For Opus Dei, the Christian is the object of pillage, of economic
plundering, of raw material for exploitation and extraction.
In the world of finance they form an impenetrable enclosure for
the profane, within both national and international economies, and Opus
Dei has even managed to gain control of the Vatican's own finances,
which until now were difficult for the Jews to access and penetrate.
Opus Dei in the Church is a power that to a large extent holds it back,
but a power that seeks perfection not through charity and love, through
helping the poor and the needy, but through the work of working for all
that means expansion of power and wealth.
For Opus Dei, religion has a utilitarian dimension and is a good
breeding ground for interior proselytism for infiltration into all
spheres of influence. This explains the clandestinity with which they
act and the hypocrisy they display. Double life. Converted life. A life
that is more Jewish than Christian, even though it may seem and say
The fact that the crypto-Jews are trying to take over the world's
riches is neither new nor original to Opus Dei. Already in the
sixteenth century, in both Portugal and Spain, false Christians were
the most vital elements in the world of commerce, banking and finance.
Financial converts in Spain were the Santangels, or the general
treasurer of Aragon, Luis Sanchez, or the court banker, Alfonso
Gutierrez, of Madrid. In Seville, as early as 1480, there were
twenty-four Pedro Fernández Cansino, Gabriel de Zamora, Pedro de
Jaén, Pedro del Alcázar of Seville, Francisco
Almazán, and among the families of powerful converted bankers
were the Espinosa family, from Medina de Rioseco, as well as the
wholesale lenders, the García Sevilla family and Pedro de Jerez
. We find the crypto-Jewish clans as settlers, traders, merchants,
bankers and moneylenders advantaged.
In the 17th century, under Philip IV, Portuguese converts moved to
Spain to take over part of the economy, among them the Cardoso, Luis
Correa Monsanto, Marcos Fernandez Monsanto, Felipe Maetin Dorta, Simon
Suarez and Rui Diaz Angel. The Count Duque de Olivares himself was a
pig and his two main collaborators were the corracials Manuel
López Pereira and Jacob Cansino. (154)
Manuel Cortizo was a recipient of the Treasury Board and advisor, of S.
M. in the Major Accountancy. Sebastián Ferro o Hierro de Castro,
a cousin of the Cortizo family, was a paymaster to Philip IV in
Flanders and a commissioner of millions. The Cortizo bank, through
Sebastian's son Joseph Cortizo, supported and financed Archduke Charles
against Philip V in 1717 and when he was defeated he went to England
where he again publicly embraced Judaism, dying in 1742 as a member of
the Sephardic synagogue.
The situation of crypto-Jewish financial power is also reflected in
literature itself. Quevedo, in his work The Island of the Monopaths,
puts the following words in the mouth of a rabbi: "In Rouen we are the
stock exchange of France against Spain and, together with Spain against
France; and in Spain, with a suit that serves as a mask for
circumcision, we will help that monarch with the wealth that we have in
Amsterdam in the hands of his own enemies, to whom it matters more to
command that we defer the letters, than to the Spaniards to collect
Escrivá de Balaguer seems to have read with delight and slowly,
memorizing, verses XXIII, 20 of Deuteronomy, in which the Hebrews are
commanded to demand and lend with interest to non-Jews, but not to
their relatives "so that the Lord your God may bless you in all your
undertakings in the land you are about to enter to possess it.
The earthly life for Christ was only a transitional phase, so it is
natural that Jesus did not attach any value to the material goods of
this world and will come to physically and violently expel the
merchants from the Temple. He himself came from a poor family, and
chose all his apostles from among the humble people. He did not limit
himself to throwing the money changers out of the sacred precincts, but
proclaimed that "it is easier for a camel to go through the eye of a
needle than for a rich man to enter the kingdom of God" (Luke, XVIII,
25). Jesus' mental attitude was against money, wealth, and saving.
Asked one day about the possession of earthly goods, he instructed his
disciples: "Take nothing for the journey, neither staff, nor bag, nor
bread, nor money, nor wear two coats" (Luke IX, 3). (156)
But between Opus Dei and the world of high international finance we
find many links with the Rothschilds, the Hambroos Bank in London or
the Morgan in New York, although their transactions and interrelations
are carried out with the strictest secrecy.
Ernesto Giménez Caballero, the Spanish Jewish philosopher and
ideologist, avant-garde of our letters, imaginative, idealistic, poet
and quixote, who was Spain's ambassador to Paraguay, said that "Opus
Dei was the organ that Rome now needs to confront not only the demon of
technology, but also its financier, the great capitalism, in the hands,
fundamentally, of Jews and Protestants. (157)
That is why Escrivá wanted to capture everything from "peasants
who cultivated the land in remote villages in the Andean mountains, to
bankers on Wall Street," (158)
masters and slaves of the 20th century.
What Escrivá de Balaguer was pursuing through his Opus Dei, his
genuine and original vocation more or less explicitly, was to obtain
temporary power through economic power.
The test for admission to Opus Dei, at least in certain instances of
the Work, is a tough one. The scene, in fictional form, could be
developed by subtly softening the expressions, in this way:
-Do you have money? -I do.
- Do you have any possessions; houses, farms, bank stocks?
- Do you have political influence or noble titles?
- Well, then you're no good to us. Opus Dei is not a placement office;
look elsewhere... (159)
Escrivá de Balaguer even wrote about "spiritual poverty" but it
is public and notorious that he lived surrounded by corporal opulence,
with servants, servants, refined details, delicacies,
For Oscar H. Wast, the unlimited financial daring that the members of
the Work have had in Spain surpasses the Jesuit Order in every
imaginable way, allowing many to ask themselves: by what means are some
conspicuous members of Opus Dei connected to the highest international
banking system? (161)
To give some examples that answer the question, we will cite the case
of the European Business Bank, linked to Opus Dei, in which the
fundamental capital was subscribed by thirteen banks, ten foreign and
three Spanish. (162)
Opus Dei's mother bank, the Banco Popular
Español, reserved almost half of the capital for itself; the
Caja Provincial de Ahorros de Guipúzcoa and the Banco
Zaragozano, controlled by members of the Work and now dominated by the
Koplowitz Jewish family, also subscribed. The international financial
capital was present in the Opus Dei Eurobank with the Banque de
l`Indochine, Credit Comercial del France, R. de Lubersac et Cie., the
Société Générale, the Bayerische
Vereinsbank, the Bankhaus F. Simon, Mediobanca Italiana, Lombard et
Cie., Odier et Cie., Hambros Bank Ltd. and the First National Bank of
Boston. A select group of banks run by Jews.
In 1962, the opusinian Banco Popular Español bought a strong
package of shares, specifically 34,900 shares of the Banque de
l'Intérêts Français belonging to the Giscard
D'Estaing, of which Rafael Termes, who is a former member, was a
director. Rafael Termes, a former member of Opus Dei, was a board
member of the Giscard d'Estaing. In Switzerland, Opus Dei initially
acquired almost all of the Banque d'Investiments Mobilier et de
Financement, based in Geneva. In Germany, in 1964, Popular took control
of the Hardy and Co. Bank in Frankfurt. In Mexico, the tentacles were
lengthened at first through Banco del País and Financiera y
Fiduciaria Mexicana, S.A. (163)
Opus Dei also had many links with
American capital, and according to E. Zujar, (164) "Opus Dei is the
financial group most closely linked to Yankee capital".
Opus Dei also invested in the construction sector and in real estate,
and among the many companies it controlled, some with the suggestive
name of Urbanizadora Hebron or Babel, S.A., evocative and nostalgic
The Work's orientation in earthly life is clearly towards money,
corresponding with its Jewish lifestyle in granting university degrees
or aspiring to the nobility, the love of money, above all of others'
money rather than one's own which becomes greed, The placement of his
men in political and administrative positions, the luxury of the
decorations, the good food, - "in Opus Dei one eats and drinks with
refined elegance and superabundance" according to Angustias Moreno -
and the attention to dress are matters that have a primary attention
for Escrivá and his Work that he repeated incessantly: "Rich,
intelligent, good-looking and from a good family, the founder wants for
this humble Work".
It is curious to note that the most venerated saint in the Work after
St. Joseph is Nicholas of Bari, who, as is well known, the Church
considers him the patron of bankers. One more key to an eloquent
The economic relations with international financial organizations such
as the World Bank and the International Monetary Fund are channeled in
Spain through what the men of Opus Dei called the "Development Plan",
which was launched on January 26, 1962, and which was led by the
minister and numerary Laureano López Rodó. Another of
Opus Dei's prominent men with international financial ties was Antonio
Garrigues, a front man for the Chase Manhattan Bank and a relative of
the very influential Nelson and David Rockefeller. (165)
In a novelized way, which is often the way to reveal secrets and say
important things as if they were unimportant, Vicente García in
his book In the Name of the Father, relates the following scenes and
"In the early hours of the morning, he has been on the phone with the
Finance Committee in Madrid and with senior banking executives in Rome
and London. While waiting for the Monsignor to do so with Luis Valls,
one of his bankers in Spain, and with Mr. George Dulles of the Chase
Manhattan Bank in New York, one of the most influential men of the
"But Father, Rockefeller is a Jew," exclaims Don Benito.
"So what? What's wrong with Jews?" replies Father energetically. Look,
the person I love most in this world is Jesus, and he was a Jew. And
the second person I love most is Mary his mother, and she was also a
Jew... besides, it is no news to anyone that the Work has been
welcoming for years sympathizers and protectors of any belief, faith or
ideology as long as they come to it with good will because... my
children, in the Vatican it is the only reason they understand: money.
"...We have to save the world and this costs money! Money, money,
This craving for money, this desire for God that Escriva had and that
he confused with money, because his god was money itself, made him set
up bank holdings and financial groups linked to the most stale and
greedy in the international sector. Banco Popular Español, Banco
Atlántico, among whose advisors Opus would designate the Jew
José Salama, or later, when he joined the "holding company of
the Bee of Rumasa", Jesús Aguirre himself, the consort duke of
Alba who presided over Jewish associations that would sign in 1966 an
agreement of cooperation and exchange of shares with the Continental
Illinois Bank and Trust Company of Chicago, whose president at that
time was David M. Kennedy, a Jew who would become in the administration
Nixon Secretary of the Treasury and a great cooperator of Opus Dei, the
holdings controlled by Opus Dei established their headquarters in
Luxembourg - International Holding and Investment Company or the
Société Holande Suisse de Participations - or in
Switzerland - Norfinanz Bank of Zurich or the Société
Anonime de Trust et d'Operations Financieres of Geneva, or in Spain,
through the banking division of the holding company Rumasa . Opus Dei
is the leading oligarchic group in Spanish finance and the most
powerful in its private banking, and its members even hold the
presidency of some of the largest financial or credit institutions,
such as Popular (Luis Valls), Banco Bilbao (Vizcaya) and Ybarra, etc.
Among its influential associates and cooperations in America, Opus also
had the Jew M. Erickson, one of the American "kings of publicity".
(167) Vice versa
but identical we have seen men of Opus Dei (Enrich
Vals, Llopis Guiloche) representing in Spain the Jewish interests of
Coca Cola International.
Gold, gold, always gold. Alfredo Sanchez Bella, a former minister of
Opus Dei in Spain who had previously been the ambassador in Rome, head
of certain information services, and a "collaborator of the FBI," was
very much involved in gold buying and selling companies (168)
A typical case of the evolution of Opus Dei's interconnection in Jewish
international finance is given as a sample button by the Ex-intrade
company which was created in 1958 with a minimum of share capital and
is run by two young members of Opus Dei, an engineer and a lawyer who
are profane in any matter related to foreign trade and international
marketing, This does not prevent the powerful international Jewish
group Goldschmit (169)
from associating itself with them before a year
had passed since the foundation of this company and without having
carried out practically any of the activities that constituted its
The fact is that Opus without the money is worthless, just as the Kahal
without the strength of gold is weaker than Samson, who was confronted
by the scissors of Delilah. The Jewish serpent is repelling the
Catholic world through Opus Dei.
Finding the incognito link, the missing link, is the clasp that serves
as the clasp of the chain. When it does not come out into the light,
one looks hard for it so that the chain can see its circle closed. Opus
Dei also had its non-emergent lapses, ignored by its members and
institutions with the exception of Escriva and Alvaro del Portillo who,
with the hidden man, formed the enigmatic and eloquent triangle.
The "third man" was a Jew who converted to Catholicism for mere
convenience, named Bernardino Nogara. His profession, a banker. He was
born in Bellano, near Lake Como in northern Italy. A skilful, slimy,
insinuating man. He worked in his youth in Turkey as a gemologist.
Later on he was entrusted with diplomatic missions, such as his
participation in October 1912 in the signing of the Ouchy Peace Treaty
between Italy and Turkey or his participation in 1919 in the commission
that negotiated the Peace Treaty between Italy, France, Great Britain
and Germany, as a corollary of the first world conflagration.
As a banker he was the representative of the Italian Banca Commerciale
in Istanbul, later taking charge of Vatican finances by appointment of
Pope Pius XI, to whom the friend and confidant of the Pontiff,
Monsignor Nogara, the banker's brother, gave his name.
As soon as he took up his responsibilities at the head of the holy
economy, he began to place the money in activities and sectors
unthinkable until his appointment, such as the stock exchange, the arms
industries and even the prophylactics. He knotted and locked close
connections with his brothers of race of the Rothschild and Morgan
Banks of Paris and London, the Credit Suisse, Hambros, J.P. Morgan, The
Bankers Trust Company of N.Y., the Continental Bank of Illinois or The
Chase Manhattan Bank.
On June 23, 1946, Escriva landed in Rome with the firm intention of
staying in the shadow of the dome of St. Peter's. That same year he
would be received twice by Pope H.H. Pius XII, on July 16 and December
8. The first audience will have a relevant meaning. At the end of his
stay, the Holy Father introduced him to the Jewish convert and head of
Vatican finances, Bernardino Nogara. From that very moment he would
become the epicenter of Opus Dei's finances, serving as advisor,
counselor, magician, and corruptor of a long series of financial
outrages that, with the approval and acquiescence of Escriva and
Portillo, made the "miracle" possible.
The Work never spoke of this important figure, nor is his name even
known to people who think of themselves as watchmen of responsibility.
He is the enigmatic and mysterious name, but also the key Jew for whom
the economic machinery of the Work was put to work.
Such was his influence that in 1956, in August of that year, the Second
General Congress of Opus Dei was held in the Swiss city of Einsiedeln
at the behest of Nogara. At that Congress, along with topics of a
spiritual nature by way of coverage, other more profane topics were
debated, such as the Work's assault on the United States and Latin
America, and matters of an undoubted crematory nature. The general
meeting lasted three weeks, with almost one hundred members attending.
When the work was finished, Escrivá, Del Portillo and Nogara
stayed a few more days to establish the financial networks of the Swiss
Bank, stopping in Zurich, Bern and Geneva, where they established solid
and impenetrable contacts with, among others, Mr. G. Drollaert of the
Union of Swiss Banks, Mr. Wintermaier, a Jewish agent who enjoyed
Escrivá's trust, or Zs. Freeman, who was in the silent secret of
the invisible threads of the great apparatus that Opus Dei installed in
Switzerland, where it consolidated the great center of its
international economic headquarters.
Money is being trafficked, currencies are being evaded, fraudulent
commissions are being charged, bankruptcies are being forced, the
Work's brush is being passed on to institute an obloquy whose destiny
will be Switzerland. Opus works in direct and subordinate collusion
with Jewish financial capitalism. The designer of the strategy and of
the fiduciary operative plots, the architect and the maximum channel of
the financial and accounting operations was the Jew Nogara, who in
marriage with Escrivá and with Alvaro del Portillo as a witness,
unleashed the multinational money company at the service of the Hebrew
speculators, under the patronage of Opus Dei.
149. Wast, Oro, p 61.
150. Ibid, p 12.
151. Wast, "The Kahal", p 49.
152. López Martínez, Nicolás, "Los judaizantes
castellanos y la inquisición en tiempos de Isabel la
Católica", op cit, p 127.
153. Ibid, p 127.
154. Rivanera Carlés, op cit, p 127
155. Caro Baroja, "Races, Peoples and Lineages", op cit, p 127.
156. Corrado, Pallenberg, "Las finanzas del Vaticano" (Barcelona: Ayma
157. Jardiel Poncela, p 104.
158. Fernández de la Mora, op cit, p 169.
159. Cobo Martínez, Nicolás, "Faro inconfundible", No. 31
(February 1989), p 11.
160. Ibid, p11.
161. Wast, Jesuits, Opus Dei, "Cursillos de Cristiandad", op cit, p 62.
162. Ynfante, "The Prodigious Adventure of Opus Dei," p. 239.
163. Ibid, p. 239.
164. Zujar, E., "Spanish Revolution", No. 1 (1966).
165. Magaña, p 70.
166. Gracia Vicente, pp 51 and 54.
167. Ynfante, "La prodigiosa aventura del Opus Dei", p. 349.
168. "El Opus de Franco," Revista Area Crítica, No. 2 (July
169. "Le Vaillant," p. 267.
Index of Chapter III