Jew World Order

The “first silence” of Pius XII is the one that the Jews pretend to reproach him with because he did not denounce the “Holocaust” during the war. The Jewish historian Walter Laqueur offers some clues as to the reasons for Pius XII’s silence, based on the context of the time, and not from a retroactive point of view.

“The reports did not all agree exactly: some maintained that the Jews were killed with poison gas, others that they were somehow electrocuted. There was one report that the corpses of the victims were used to make soap and fertilizer: it probably came from Sternbuch in Montreux, the representative of the Orthodox Jews, who had it from a Polish source. Riegner told a similar story on the authority of an anti-Nazi officer attached to the German army staff: there were two factories that used the corpses of Jews to make soap, glue and lubricants. These implausible stories reinforced skepticism in London and Washington. As Frank Roberts wrote, “The facts are bad enough without adding an old story like making soap from corpses.” It turned out after the war that the story was in fact false.”

[Walter Laqueur, The Terrifying Secret, the “Final Solution” and the Suppressed Information, Gallimard, 1981, pages 103-104]

The “first silence” of Pius XII is linked to the fact that the Allied war propaganda officials did not want to publicly endorse such allegations because they were afraid that the German authorities would take them at their word by authorizing the visit of an international commission of inquiry that could uncover the truth, as was the case following the massacre of Polish officers in Katyn in 1940

The independent and neutral commission of experts that investigated the crime scene in 1943, headed by Professor Naville, an expert forensic scientist from Geneva, concluded that the Soviets were guilty and exonerated the Germans, who were accused by Allied propaganda of this war crime. The judgment of the Nuremberg Tribunal did not take into account the conclusions of the 1943 investigation and attributed the Katyn massacres to the Germans alone, which speaks volumes about the objectivity of this tribunal.

In 1990, the revisionist Gorbachev, then president of the USSR, declared that the NKVD was the perpetrator of these atrocities, an admission that was confirmed in 2010 by the Duma of post-Soviet Russia.

By allowing such allegations to spread without denying or confirming them, the specialists in psychological warfare on the Allied side left the door open to all kinds of interpretations and other manipulations for the day when the German leaders would be unable to refute rumors that would be transformed by the Nuremberg Tribunal into an accusation, and then into a conviction.

By denouncing a “Holocaust” before its time, Pius XII would have offered the Germans the opportunity to exonerate themselves, as they were able to do for the Katyn massacres. The first silence of Pius XII, contrary to what the Jews claim today, was in the best interests of the Jews and was not a manifestation of indifference towards them.

The “second silence” of Pius XII confirms the discreet commitment of this Pope to the Synagogue. It is in fact the silence imposed by Pius XII on an Encyclical that his predecessor Pius XI was preparing to publish in 1939, shortly before death prevented him from doing so. The Encyclical HUMANI GENERIS UNITAS (On the Unity of Mankind), the text of which was not made public until 2007, in addition to confirming the condemnation of totalitarian regimes such as communism and National Socialism, unambiguously reiterated the Church’s unshakable position on the Jewish Question over the centuries. The following excerpt from the Encyclical HUMANI GENERIS UNITAS helps us to understand why it was concealed by Pius XII and his successors, who were convinced of the virtues of a certain “Judeo-Christianism” of good taste…

“We note among the Jewish people a constant enmity towards Christianity. The result is a perpetual tension between Jew and Christian, which has never slackened. The high dignity which the Church has always recognized in the historical mission of the Jewish people does not blind her, however, to the spiritual dangers to which contact with the Jews can expose souls. As long as the unbelief of the Jewish people persists, the Church must make every effort to prevent the perils which this unbelief and this hostility could create for the faith and morals of her faithful. The Church has never failed in this duty to warn the faithful against Jewish teachings when the doctrines involved threaten the faith. She has likewise warned against too easy a relationship with the Jewish community.

Writing in 1939 in an Encyclical that, “The Jewish People have thrown themselves into misfortune, whose blinded leaders have called down upon their own heads the divine curses, condemned, it seems, to wander eternally on the face of the earth.” (Source: Georges Passelecq and Bernard Suchecky, L’Encyclique cachée de Pie XI, La Découverte, 1995, pages 285-289) is proof that Pius XI was perfectly aware of the identity of the real war-makers. Pius XI had foreseen that the warmongering plots of Jewry would be crowned with success a few months later with the outbreak of the Second World War, which would be for them — thanks to the myth of the Holocaust — the perfect opportunity to eliminate or disqualify all those who saw through their game.

As for Pope Pius XII, he was the instigator of the Church’s reversal of its position on the perennial Jewish Question: first by keeping under wraps an Encyclical reiterating the Church’s traditionally anti-Jewish position, and then by remaining silent in the face of Holocaust propaganda out of sheer opportunism, when he could have been reaching out to the Germans, who were being slandered by wartime propaganda.

In his encyclical Divini Redemptoris of March 19, 1937, Pius XI had declared: “Communism is intrinsically perverse and no one who wants to save Christian civilization can collaborate with it in any undertaking. When the United States entered the war on the side of the USSR, a crucial question arose in the Vatican: could Catholics ally themselves with the communists? The bishops asked Cardinal Maglione, Pius XII’s Secretary of State, the question. Maglione answered that the popes had certainly condemned communism, but without condemning Russia: “We have nothing against the Russian people…”. This Jesuitical position made it possible to avoid the question of an alliance between the Reich and the Vatican against atheistic communism, when Hitler declared that the attack against the USSR was a “crusade against Bolshevism“.

Stalin immediately understood the message and proclaimed “the great patriotic war of the Russian people” against the armies of the Axis countries, a declaration that justified American military aid to the USSR. But Stalin gave the Russian people very little confidence, since the fighters of the Red Army had the divisions of the NKVD — the armed force of the Communist Party — at their backs, ready to intervene at the slightest fault. As for the Catholic fighters of the Axis armies, who defended Christian civilization to the end against atheistic communism, they succumbed without knowing that Pius XII had rolled out the red carpet for Stalin.

[Source: Acts and Documents of the Holy See relating to the Second World War, 5th volume, Pius XII and the policy of Roosevelt, pages 13-26]

All this will not prevent the Jewish community from affirming after the war that Pius XII remained silent in the face of the sufferings of the eternally persecuted, as if such silence had been prejudicial to the Jewish people, whereas, on the contrary, this silence will ultimately be profitable to him by allowing rumors forged by propaganda agencies to be transformed into indisputable historical truth by the sole virtue of bayonets and a few legal tricks.

Since the myth of the Holocaust has become an article of faith and an article of law, the posture of the persecuted that the “Chosen People” has always claimed allows it to manufacture persecutors as it pleases, presenting them as the incarnation of absolute evil, thus allowing the Synagogue to arrogate to itself the right to say what is good and what is evil according to its own interests. The Church, which had always been designated by the Synagogue as the principal persecutor of the Chosen People, could not claim to change its position on the Jewish Question without radically changing itself.

This transformation of the very nature of the Church was brought about by the Second Vatican Council, which was supposed to eradicate anti-Judaism from the Church’s doctrine forever. Whereas the Church had always tolerated the Jews in the candid belief that they would eventually convert, the conversion of Vatican II to the demands of the Synagogue means that the Synagogue now tolerates the Church insofar as it serves as a conveyor belt for directives favorable to its own interests to the masses of the faithful.