[5] Tracing the origins of Maritain's work to Hugues Felicité Robert de Lamennais as well as that of Marc Sangnier and Le Sillon, he argued that the humanism of these writers was incompatible with the Catholic faith.

[6] He took as the basis for his Catholicism the works of Thomas Aquinas and the Papal encyclicals Rerum novarum and Quadragesimo anno, contrasting them with his twin political hates of liberalism and communism.

[8] In common with Rodolfo Irazusta he was a stern critic of usury and he blamed this practice on the Jews, citing Werner Sombart as his inspiration for this conclusion.

[10] Whilst his ideas owed a lot to the Protocols of the Elders of Zion, Meinvielle did not explicitly endorse that document, as a number of contemporary court cases had found it to be a fraud.

[7] Meinvielle did however feel that the cult of personality surrounding both Benito Mussolini and Adolf Hitler was contrary to Catholicism and the primacy of Christ and so argued that any Argentine version of fascism would have to be avowedly religious and anti-secular.

[11] His 1936 book El Judio distilled these fascist views and gave his thinking an Argentine dimension as he argued Buenos Aires was the archetype of 'Babylon', dominated as he felt it was by international Jewish financial interests.

[12] Politically he was associated with a coterie of young Catholic intellectuals, including Máximo Etchecopar, Ignacio Anzoategui and Matías Sánchez Sorondo, who produced the 1937 document Programma Nacionalista.

[7] Continuing to be outspoken in his condemnation of those who did not meet his standards, Meinville was finally suspended from the Catholic Church in 1961 by Antonio Caggiano, the Archbishop of Buenos Aires, after he stated that President Arturo Frondizi was a communist agent.

[17] However, on a wider level he had a deep impact on the nationalist intellectual strand, with the likes of José López Rega (who shared his belief in the fictitious Sinarquia)[18] and Jordán Bruno Genta heavily influenced by his words.