7. The finances of Opus Dei and international Judaism

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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 procedures.

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 exercise.

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 them.

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 those in 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 otherwise.

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 them". (155)

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.
- No
- Do you have any possessions; houses, farms, bank stocks?
- No
- Do you have political influence or noble titles?
- No
- 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, sumptuousness... (160)

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 company names.

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 interpretation.

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 situations: (166)

"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 Rockefeller clan.

"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, always 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 social object.

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 ediciones, 1970).
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 1983).
169. "Le Vaillant," p. 267.

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