The Definitive Source For News On Jews

The Jews like to pretend that there’s lots of physical evidence to prove the homicidal gassing claims. But where is the evidence?

[Article].

Michael Hoffman’s note: Questioning any aspect of the gigantic corpus of accusations against the Germans grouped under the Newspeak generic of “Holocaust denialism” is emerging as a new university subject. Presumably we will see, in the not too distant future, a doctorate conferred in “Denialism.” One can envision the future curriculum: Bishop Williamsonism 101 and David Irvingism 202.

Can anyone imagine anything so absurd? What if Catholic university theology departments created studies in “Immaculate Conception Denialism” and linked these to their law schools, as the University of Leicester is doing in England?

This is all about treating the natural human right of skepticism as an entymological pathology, as if it were an anomaly, when the authentic anomaly is the imposition of the dogma of Holocaustianity itself, the last truly believed religion in the otherwise agnostic West.

And what of the denial of the holocausts in Dresden, Nagasaki and Gaza? Will these be included or excluded from consideration in the study of “genocide denial”? If I were a betting man, I’d wager they will be excluded.

Certain types of “denial” are perpetrated by the very people seeking to establish an exclusive “Holocaust” mythos limited solely or mainly to the sufferings, both real and imagined, of Judaic persons during World War II, an exceptionalism familiar to students of the Talmud and its supremacist culture. Here’s the phantasmagoric press release:

Holocaust and genocide denial are phenomena whose consequences reach far beyond the expression of individual opinions. The views of David Irving, Nick Griffin or Bishop Richard Williamson tend to reach audiences that benefit from denialist arguments for specific political purposes, and the consequences of denialism are not confined to the immediate discourse.

Denialism also carries significance for more than one academic discipline. Historians are directly affected, as deniers frequently claim to carry out “revisionist” historical research against “orthodox” interpretations and thereby pose the question whether their conclusions merit or indeed require a reaction in serious academic debate.

To lawyers, denialism raises questions about the limits of freedom of speech – particularly when domestic laws are taken into account which prohibit certain forms of denialism.

To political scientists, sociologists or psychologists the motives of deniers and the repercussions of their statements are of particular importance.

There is therefore need for a contextual perspective of holocaust denial which fosters a better understanding of the perspectives of these disciplines. The School of Historical Studies (Stanley Burton Centre for Holocaust Studies) and the School of Law at Leicester University have established an interdisciplinary initiative to investigate denialism, but also other aspects relating to the Holocaust and to genocide.

This workshop is intended to be an initial meeting and appraisal of this field of research, but it will also facilitate the creation of a network of scholars and expert commentators who are interested in this field.

It will focus on questions such as:

How do we define Holocaust denial?

How can it be proven?

What are the intentions behind Holocaust denial?

What is the impact of laws against Holocaust denial?

Abstracts are invited from all disciplines and to all aspects of this field of research, to be submitted to Dr Olaf Jensen (oj6@le.ac.uk)

or Dr Paul Behrens (pk124@le.ac.uk)

Abstracts should be no longer than 1 A4 page.

Closing date for submission: 1 August 2010

Hunt allegedly roughed-up Elie Wiesel back in 2007. (God doesn’t like that sort of thing, by the way. Hitting a Jew is like hitting God himself - did you know that?):

[Article].

by Bradley R. Smith: [Here].

by Bradley R. Smith:

[Here] and [Here].

Wow – it’s one thing for a college newspaper to run a small CODOH ad. It’s another thing for a “well-known Holocaust denier” to actually speak on a college campus. Good work, Mr. Smith!

[Article].

by Bradley R. Smith: [Here].

The German trial, in absentia, of Catholic Bishop Richard Williamson, who resides in England, is scheduled to take place soon. Against this backdrop the Corpus Hermeticum that informs the Vatican has played its “Jew”-baiting card shortly after having played its “Jew”-worshiping card. Each “card” represents a symbolic supporting pillar of the Kabbalistic temple.

Cantalamessa’s remarks were an attempt to remind the rabbinic fraternity that the Vatican is itself a type of Talmudic-Kabbalistic operation in solidarity with the Synagogue and that, as a quid pro quo for Pope Benedict’s embrace of Holocaustianity and his pilgrimage to three synagogues during his pontificate, wherein he encouraged the assembled Pharisees to continue in their Talmudic practices, the rabbinate should call off the dogs of the media.

As Cantalamessa’s chess move failed, a coterie of cardinals then spoke in coded terms of “powerful lobbies” arrayed against the pope. This was followed by the outburst of Bishop Babini, babbling about the positive side of Hitler, and “Jews” as God killers. His B-movie rhetoric was out of a script worthy of Abe Foxman. It was intended to rally the old Catholic Right behind Pope Benedict by pressing all the buttons of the senile “antisemitism”stereotypes that have been repeatedly discredited, defeated and neutralized for fifty years.

If Bishop Babini had wanted to do serious damage to the Synagogue he would have aired hidden facts which the rabbinate greatly fear. He would have said, “These impostor Jews who exploit the good will of the Holy Father conceal the Talmudic permission for pederasty and its subsequent institutionalization within Orthodox Judaism, even as their controlled media unleash the hounds on Catholic leaders.”

No such edifying candor was forthcoming however, because no organization that sends its leader into three different synagogues to make nice with the followers of the Mishnah, Gemara and Zohar, can afford to have one of its officials turn volte-face and speak revolutionary truth, stripped of the dust of 1930s “antisemitism.” Such truth could electrify the world, constituting a profound wakeup call and leading to the rise of a movement for Christian Truth free of the bondage of an Auschwitz cultus that trumps Calvary, and an occult gnosis that nullifies the Bible.

Babini’s was a fake revolt, calculated, in addition to rallying the Catholic Right behind the synagogue-trekking Pope of Holocaustianity,  to create a dark milieu for Bishop Williamson’s forthcoming show trial in Zionist Germany, whereby Williamson is to be fixed within the stereotypical B-movie horror script, rather than within the reality of who he is and what he actually believes and advocates. The script portrays Williamson as being as half-baked as Babini, a 1930s-style “antisemite” slithering about in the 21st century, mouthing cruel and tiresome cliches about a Chosen People who are fated to be forever-persecuted by clueless Catholics.

Of course Williamson is nothing of the kind. He is decent, learned and charitable — truth telling being the highest manifestation of the spiritual works of authentic mercy. But in this Media Age of ours, the hidden persuaders seek to manufacture an image that can prevail over reality. Consequently, Babini performed his part in establishing the mise-en-scene, even as the Vatican’s alchemists play both sides against the middle, salve et coagula.

Rest assured there will be many more performances in the days ahead.

It’s not the product that counts, it’s how you market it! Ask any rabbi. Anyway, if you’re a “second-generation Holocaust survivor,” in what way did you “survive” it? Unless you can time-travel, you weren’t in Europe during WWII:

[Article].

Editor’s Note: There are several outright lies in this article from Der Spiegel (below). Bishop Williamson is not ill. He does not employ Orwellian “Holocaust” Newspeak and therefore does not “deny the Holocaust,” but rather the homicidal gas chamber allegation and the Kabbalistic casualty figure of six million. He did not, in Quebec (or anywhere else), call Auschwitz itself an invention, and he did not give the recent interview to French television in a room at SSPX headquarters in London.

Nevertheless, we are circulating this report because Der Spiegel is Germany’s mass market magazine and Bishop Williamson goes on trial (presumably in absentia) in Germany in April for his thought crimes. Consequently, it is important to assess what the Zionist-German media are telling the masses.

In the eyes of millions of people around the world, Bishop Williamson is an inspiring and distinguished figure, rather than an “embarrassment.” The embarrassment to Catholics is Pope Benedict XVI, who delivers soothing shibboleths to synagogue Pharisees while helping their “Shoah” theology gain firm purchase inside the Church; and certain leaders of the Society of St. Pius X (SSPX) who have betrayed Bishop Williamson, and their own founder, the late Archbishop Lefebvre, by rendering Williamson’s dissenting opinion about secular WWII history, grounds for negating the episcopal role for which Lefebvre consecrated him.

Bishop Williamson’s transgression is to have refused to propitiate the idol of “Holocaustianity,” which has surpassed Calvary in sacred status and on the scale of cosmic suffering. If he would only bow to this golden calf, he would regain his former responsibilities. Because he refuses this temptation, his usefulness to the SSPX is “lost,” according to the order’s superior.

Controversial Bishop Richard Williamson continues in his denial of the Holocaust, embarrassing both the Society of St. Pius to which he belongs and the Vatican. But the SSPX is becoming increasingly powerful despite the controversy and is attracting more and more supporters.

Richard Williamson’s complaints begin when he looks out the window of his office in Saint George’s House, the London headquarters of the Society of St. Pius X (SSPX). Just past the garden, at the base of a small hill in verdant Wimbledon Park, are a pond, golf course, croquet club and, most famously, the tennis courts.

The old man at the window likes tennis, which he admiringly calls the “greatest spectacle,” a game that involves “one spirit, one will.” In tennis, he says, it’s as if two gladiators were fighting each other, “just without bloodshed.”

But Williamson would not be true to form if he didn’t smell damnation in even the noblest of spectacles. The outfits worn by female tennis players, the bishop says indignantly, “hardly reach past the middles of their thighs.” Williamson has noticed female fans wearing even shorter skirts. “Aren’t there are any men left who tell their daughters, sisters, wives or mothers that this sort of outfit is only meant for the eyes of their own husbands?”

The world has become a smaller place for the notorious bishop. Since he denied the existence of the Holocaust on television more than a year ago, causing serious problems for Pope Benedict XVI and almost triggering a revolt against Rome by the Catholic faithful, the ultra-conservative SSPX has kept him in virtual quarantine at its Wimbledon headquarters. Bishop Bernard Fellay, the superior general of the SSPX, likens Williamson to uranium: “It’s dangerous when you have it,” he says, but you can’t “simply leave it by the side of the road.”

‘A Huge Lie’
Fellay knows what he is talking about. Williamson has no intention of revising his views on the gas chambers. When Nazi hunter Beate Klarsfeld sent him a book about the history of the Holocaust last year, he set it aside, unread. “The fact is that the 6 million people who were supposedly gassed represent a huge lie,” he wrote recently to his fellow members of the SSPX, noting that “a completely new world order was built” on this “fact.” The Jews, he added, “became ersatz saviors thanks to the concentration camps.”

Williamson, after refusing to pay a fine of €12,000 ($16,800), faces charges of inciting racial hatred in a trial in the southern German city of Regensburg set to begin on April 16. Although it is unclear whether he will appear at the trial in person, the bishop has already assembled a legal team that includes German lawyer Matthias Lossmann and the British attorney who once represented former Chilean dictator Augusto Pinochet in his fight against extradition.

Both the obstinate bishop’s refusal to abandon his preposterous Holocaust theories and the trial in Regensburg are as embarrassing to the SSPX as they are to the Vatican, which is currently in direct talks with the fundamentalists. During the monthly meetings, three theologians from the SSPX sit, almost as they were participating in another Vatican council, across from three papal theologians in the Palace of the Holy Office, which is home to the Congregation for the Doctrine of the Faith and is adjacent to St. Peter’s Basilica. This is as close to the Vatican as it gets. Left-leaning and liberal theologians like Hans Küng have spent their lives dreaming in vain of such an encounter.

The 1962-1965 Second Vatican Council, also known as Vatican II, whose reforms helped to modernize the Catholic Church, is high up on the agenda of the members of the SSPX, who want to see it reversed as much as possible. For them, ecumenism is the stuff of the devil, the recognition of Judaism is a source of contention and the modern form of the liturgy is an impossible act of assimilation to the zeitgeist.

Their goal is to be recognized in Rome again after 22 years. The Vatican also wants to put an end to the division within the Church. But Williamson, who has been a thorn in the side of those seeking rapprochement, isn’t going away.

If a fundamentalist bishop like Williamson were to become unaffiliated, he would have the potential to divide the church once again. He could consecrate new priests at any time or establish his own, even more radical movement. This would be inconvenient for both Benedict and the SSPX, which is why Williamson is being tolerated.

‘These Men Are Rats’
Williamson’s refuge is a small guest room on Arthur Road in southern London, where he has a view of Centre Court at Wimbledon. The room is in a plain-looking, newer building, adorned only with two columns flanking the front door. A sign at the entrance to a chapel in the garden calls upon the faithful to pray during the SSPX’s upcoming “Rosary Crusade.” Father Lindström, a gaunt Swede, ensures that only the right people are allowed to visit Williamson.

The bishop has a reputation for being unpredictable. Sometimes he gives the staff instructions to tell visitors that he is not home, but on one occasion he sat down next to a Christmas tree for an interview with a video blogger. An interview with SPIEGEL, which had been scheduled for some time, happened to fall on a bad day. Williamson was only willing to appear on a stair landing, and even then, all that was visible of him were one of his arms and his hand wearing his bishop’s ring. His voice was easy to recognize, but he refused to speak directly with his interviewers, leaving Lindström to run up and down the stairs, delivering the questions and answers.

Later, Williamson decided to continue the interview with SPIEGEL by e-mail — even though he was only in the next room. The visit had made him very angry. “We are at war,” he raged, “and you are on the wrong side.” German liberal intellectuals are as distasteful to him as short skirts on the tennis court. “These men are, at least objectively, rats,” he wrote in a reference to SPIEGEL journalists.

Heresies and Errors

There is a strict regimen at the London headquarters of the Fraternitas Sacerdotalis Sancti Pii X, as the SSPX is called in Latin: wake up at 6:00 a.m., first prayers at 6:30, mass at 7:15, lunch at 12:45 p.m., rosary at 6:30, evening prayers at 9:00.

To the right of the entrance is the library, which has a separate cupboard for banned books. Guarded by two statues, one of Jesus and one of the Virgin Mary, a sign clearly identifies the dangerous publications in the cabinet as “Heresies/Errors.” On the top shelf is a book by the liberal German theologian Karl Rahner, a key influence on the Second Vatican Council, and next to it is a book that, though considered an authority by more than a billion Catholics, is far too modern for the SSPX: the “Catechism of the Catholic Church.”

Williamson lives on the second floor. This is where the bishop, who likes to perform lieder by Robert Schumann, removes his heavy bishop’s ring and plays works by German composers on the piano. “Music,” he says, “is an expression of harmony or disharmony in human souls.”

He also spends much of his time surfing the Internet, where he has loyal fans. There are 520 people registered as friends on his Facebook page, and hundreds read his columns on the Web, which he writes under the pen name “Dinoscopus” — a made-up word derived from dinosaur and episcopus (the Latin word for bishop). He cultivates his image as a reactionary and as keeper of the pure faith. Living in a large city is harmful, he recently pontificated while glancing at the tennis courts. It gets in the way of and destroys marriages, he said, turns young men into “washcloths” that are “washed out by liberalism,” so much so that “their common sense is diluted.”

Williamson is a sophisticated man who delivers powerful sermons. He is a literary scholar with a Cambridge degree who speaks perfect French, German and Spanish. He is also vain, appreciating refined manners and expensive clothes, and he forgets the world around him when he plays Beethoven. And he is someone who believes that no Jews were killed in the Third Reich’s gas chambers.

‘We Have Lost One of Our Four Bishops’

Bishop Fellay, Williamson’s superior, looks distressed as he sits in his office at Schwandegg Palace in Menzingen, Switzerland. He fervently hopes “that Williamson doesn’t explode.” The palace offers a sweeping view of Alpine foothills in the canton of Zug, where the old spa town sits atop a 900-meter (2,950-foot) mountain. The voices of oblates, devout lay women who help the priests run the household, can be heard in the hallways.

“We have lost one of our four bishops,” says Fellay. “We can’t use him for anything anymore.” He is struggling with himself and history, trying to find the right words and the appropriate amount of distance to the matter. He finds the whole thing “incredibly unpleasant,” and says that he had believed that “the bishop had understood things better in the meantime.” But unfortunately Williamson did not understand. Fellay says that his personal belief is that the Holocaust is “obviously” a fact.

But not all of his brothers are willing to agree. Shortly after the Williamson scandal broke in early 2009, an Italian priest, Father Floriano Abrahamowicz, speculated that the gas chambers may have been used merely “for disinfection,” and that Erich Priebke, a former captain in the SS who was involved in and later convicted of the shootings of hundreds of civilians in Italy, was in fact not an executioner. This too was “unpleasant” for the SSPX leadership.

On the other hand, the whole debate has had its advantages. Because of Williamson, the SSPX has acquired a level of notoriety unprecedented since its establishment in 1969 by the renegade French Archbishop Marcel Lefebvre. Ultra-conservatives have always loved the Pius Brothers, and now they are becoming heroes of the right-wing, anti-modernist movement. What should a superior general like Fellay do about this?

Appealing to Extremists
“We have an appeal for extremists, who we don’t even want,” says Fellay, for whom questions of faith are ultimately the most important issues. One of those questions of faith revolves around who should have the say in religious matters in Switzerland: the church, with its beautiful churches and bell towers, or the mosques, with their minarets? This is why Fellay has fueled the recent debate in Switzerland over banning minarets. In fact, he welcomed the debate, because, as he says, Islam is “aggressive in general.”

On the other hand, the Pius disciples are perfectly calm and understanding when it comes to the mendacious and hate-filled speech coming from their own ranks. None of Williamson’s colleagues get upset when the bishop writes disparagingly about women in his blog, calling them “less than zeroes” and insisting that they are “under the power of the man.” “He should be your master,” he writes.

The Catholic brothers in Stuttgart showed their aggressive side against gays by staging a protest against the city’s Christopher Street Day parade, which celebrates gay pride. The priests held up signs that read “Save Children from Perversion,” and one of them condemned the event as “moral pollution.” He neglected to mention his fellow SSPX member’s denial of the Holocaust.

‘Fever in the Body of the Church’

To avoid misunderstandings, the ultra-conservatives have even hired their own PR specialist, Rudolph Lobmeyr, who once worked for the Austrian national public broadcaster ORF in Vienna, to explain the benefits of the Pius campaign to the public. “Fabric-softener faith is no longer wanted,” he says. He insists that people are looking for decisive leadership and want to be able to divide the world into good and evil — just as the SSPX does when it rages against gays, women and journalists. “It’s a reflection of the desires of many people, and it’s the secret to the society’s growing popularity,” Lobmeyr says.

“We are merely the thermometer indicating the fever in the body of the church,” says SSPX leader Bishop Fellay. The society claims to have 600,000 supporters. It maintains six seminaries, 14 districts, 161 priories and 725 mass centers and is active in 1,000 locations worldwide. The society is growing in the United States, Asia and Africa.

It was this potential that the pope had in mind when he lifted the excommunications of the four SSPX bishops last year. Benedict is a traditionalist and, like the Pius Brothers, he loves the Latin mass, shares their ideas about morality and sometimes despairs of modern society, which could turn a sentence Williamson uttered on a Swedish television program into a global scandal.

Fellay reports triumphantly that the pope himself — in keeping with the SSPX’s demands — apparently no longer places communion wafers into the hands of the faithful, but directly into their mouths. For Fellay, this represents yet another success in the battle against the modern church.

Growing Congregation
It is noon in the more than 700-year-old church of Saint-Nicolas-du-Chardonnet in Paris, which has been occupied by the SSPX since 1977. All masses here are mumbled in accordance with the Latin ritual, accompanied by Gregorian chants, with the priest turning his back on the congregation — all standard practices for centuries, until the Second Vatican Council destroyed the traditions. A noticeably large number of young people are kneeling on the cold stone floor, and the air is heavy with incense smoke.

The Paris branch of the SSPX has noticed a sharp increase in church attendance since the beginning of last year. The priests have had to increase their weekly supply of communion wafers by 300 wafers, so that there will be enough to place on the tongues of the faithful. Perhaps the Holocaust scandal was responsible for the rise in attendance, or perhaps the new additions to the flock were encouraged by the pope’s lifting of the excommunication of the four bishops — or perhaps both factors played a role.

France is the society’s stronghold. It now has 100,000 supporters there, and 4,000 children attend its schools. Traditionalists see the movement as the future of Catholicism.

Strange Ideas
Niklaus Pfluger has just returned from mass at Saint-Nicolas-du-Chardonnet. In the hierarchy of the order, the Swiss priest is second only to Bishop Fellay. When Williamson shocked the church a year ago by denying the Holocaust in an interview, Fellay immediately sent Pfluger to Argentina, where Williamson was staying at the time, to stop the renegade bishop from talking to the media.

Pfluger is still puzzled about the motives of his fellow SSPX member. Sitting in the Bistrot Saint Honoré in Paris, over a plate of mussels and a glass of 2002 Ladoix 1er Cru, he attempts to piece together an explanation. Williamson, he says, happens to be a first-class provocateur and has always had strange ideas. Right away on Sept. 11, 2001, he claimed that the US government had staged the attacks on the World Trade Center in New York. He also claims that it wasn’t Japan but the White House that ordered the attack on Pearl Harbor, in an effort to draw the Americans into World War II.

During a sermon in the Canadian province of Quebec in April 1989, Williamson said that the Jews had invented Auschwitz as a way to derive certain benefits. Someone filed a criminal complaint against him, and Williamson has done his best to avoid Quebec ever since.

“He is actually an artist and not a scholar,” says Pfluger. “He gets an idea into his head, becomes fixated on it and exaggerates. But he doesn’t study the documents.” He calls Williamson a “ticking time bomb” for his organization, but he also points out that the bishop has many merits, and that he shouldn’t be “exiled to the Moon.”

Unpredictable Behavior
Pfluger is also concerned about the health of the 69-year-old bishop, who has apparently had Parkinson’s disease for several years. Could this explain his moody, unpredictable behavior? Pfluger and his fellow Pius Brothers have often been irritated by the emails they receive on a regular basis from London. In a recent email, Williamson wrote that “1.3 million deported people” were not gassed in the Treblinka, Majdanek, Belzec and Sobibor concentration camps, but were simply transported to the part of the Soviet Union that was occupied by Germany. Ridiculous rumors to the contrary, Williamson added, should be ignored.

The society is also aware of Williamson’s contacts with Ingrid Rimland, the wife of Ernst Zündel, who is currently in a German prison after having been convicted of incitement to Holocaust denial. Rimland continues to disseminate her husband’s theories.

The bishop is also in touch via email with Swiss Holocaust denier Jürgen Graf, who is being sought by German, French and Swiss authorities. Graf believes that the idea of extermination camps was a Jewish invention. He plans to publish a new book about the Sobibor extermination camp, where about 250,000 Jews were killed in the gas chambers, entitled “Sobibor. Myth and Reality.” Graf says that he hopes Williamson will “write an introduction” to his book.

The priests paid particular attention when Williamson, at the beginning of the year, described his sojourn in London as an “unplanned but pleasant sabbatical.” It sounded as if he had had enough of the tennis skirts at Wimbledon, and was ready to start speaking out in public again.

Translated from the German by Christopher Sultan
http://www.spiegel.de/international/germany/0,1518,675163-3,00.html

Here below we publish excerpts from a transcript of the mouthful of lies Pope Benedict XVI spewed to the Khazars of Rome in their synagogue on Sunday, Jan. 17. You will note that the pope condemns as a “scourge” (torture) the “anti-Judaism” of the Christian saints (“sons and daughters” of the Church) and begs forgiveness of the Talmudists for the truths told in the past about their Pharisaic religion.

According to the pope, to expose the Talmud and the Kabbalah, upon which Judaism is predicated, constitutes a crime and a mortal sin (of torture, i.e. scourging).

Christ was scourged at the pillar and we are supposed to believe that the rabbis are scourged by telling them the truth about their Bible-nullifying oral tradition (Torah shebeal peh) and Babylonian superstitions.

The pope, who as a much ballyhooed scholar certainly knows better, nevertheless proceeds to deceive by conflating the religion of rabbinic Judaism, which destroys the word of God, with the Old Testament religion itself.

Pope Benedict goes so far as to publicly contradict Jesus Christ and demand homage to the Pharisaic traditions which led to the rabbinic nullification and falsification of the Old Testament in the Mishnah, Gemara and Midrash — calling for “a renewed respect for the Jewish interpretation of the Old Testament” (cf. Pontifical Biblical Commission, “The Jewish people and their Sacred Scriptures in the Christian Bible,” 2001, pp.12 and 55).

He quotes the Talmud, in Mishnah tractate Abot (“Avoth”) 1:2. “In the Jewish tradition there is a wonderful saying of the Fathers of Israel: “Simon the Just often said: The world is founded on three things: the Torah, worship, and acts of mercy (Avoth 1:2).” (End quote; emphasis supplied).

In this case the “Jewish tradition” is the sayings of the Pharisees as compiled in the Mishnah. Second, he refers to the authors of the Mishnah as “the Fathers of Israel,” when they are in fact the fathers of a counterfeit-Israel whose only connection to the Israel of the Bible was, at that time, racial. Benedict patently believes them to be the legitimate Fathers of true Israel. These are the Pharisees!

Pope Benedict XVI is himself an heir of these Pharisees, using his costumed role as “Vicar of Christ on earth” to seriously confuse Christians and Judaics and lead them to spiritual destruction by having them imagine that the religion of the Pharisees, Judaism, is a religion of mercy! Tell that to the Palestinians! Moreover, the Torah of Judaism is not the Old Testament, but the Torah shebeal peh of their man-made, delusional oral tradition. And their worship is not of God, but of themselves.

The pope’s idolatrous call for “respect” for the Talmud and the mountain of subsequent post-Talmudic rabbinic delusions and fantasies about the Old Testament, has been a subtlety since Vatican Council II and the debut of the conciliar document, “Nostra Aetate.”

Benedict twists the words of the Apostle Paul in Romans 9:4-5 and Romans 11:29 to promote Ku Klux Judaism and encourage its race pride and faith in a diabolical, saved-by-race false theology, which is doubly of hell when we consider that the vast majority of those who say they are Jews are not; they are, rather, descendants of the Turkic-Slavic Khazars, and in the case of the Sephardim, of the mixed multitude that is genetically indistinguishable from the Arab people. Hence, without Christ, Khazars and Sephardim posing as “Jews” and believing in a Ku Klux kind of salvation — by race — will die in their sins.

This is what their great friend, Benedict XVI, preaches unto the congregants of the synagogue at Rome — certain damnation.

We have refuted the new papal religion of Holocaustianity and its misinterpretation of St. Paul in a treatise published in Revisionist History newsletter, no. 47: The New “Shoah” Theology: Alibi for the Revolutionary Overthrow of the Gospel of Jesus Christ

We have exposed the fraudulent nature of the contemporary claim to being the direct Jewish descendants of Abraham, Isaac and Jacob in Revisionist History newsletter no. 50, They Who Say They are Jews and are Not.

Benedict XVI to the Judaics of Rome

The teaching of the Second Vatican Council has represented for Catholics a clear landmark to which constant reference is made in our attitude and our relations with the Jewish people, marking a new and significant stage. The Council gave a strong impetus to our irrevocable commitment to pursue the path of dialogue, fraternity and friendship, a journey which has been deepened and developed in the last forty years, through important steps and significant gestures.

Among them, I should mention once again the historic visit by my Venerable Predecessor to this Synagogue on 13 April 1986, the numerous meetings he had with Jewish representatives, both here in Rome and during his Apostolic Visits throughout the world, the Jubilee Pilgrimage which he made to the Holy Land in the year 2000, the various documents of the Holy See which, following the Second Vatican Council’s Declaration Nostra Aetate, have made helpful contributions to the increasingly close relations between Catholics and Jews. I too, in the course of my Pontificate, have wanted to demonstrate my closeness to and my affection for the people of the Covenant. I cherish in my heart each moment of the pilgrimage that I had the joy of making to the Holy Land in May of last year, along with the memories of numerous meetings with Jewish Communities and Organizations, in particular my visits to the Synagogues of Cologne and New York.

Furthermore, the Church has not failed to deplore the failings of her sons and daughters, begging forgiveness for all that could in any way have contributed to the scourge of anti-Semitism and anti-Judaism (cf. Commission for Religious Relations with the Jews, We Remember: A Reflection on the Shoah, 16 March 1998). May these wounds be healed forever! The heartfelt prayer which Pope John Paul II offered at the Western Wall on 26 March 2000 comes back to my mind, and it calls forth a profound echo in our hearts: “God of our Fathers, you chose Abraham and his descendants to bring your Name to the nations: we are deeply saddened by the behaviour of those who in the course of history have caused these children of yours to suffer, and asking your forgiveness we wish to commit ourselves to genuine brotherhood with the people of the Covenant.”

The passage of time allows us to recognize in the Twentieth Century a truly tragic period for humanity: ferocious wars that sowed destruction, death and suffering like never before; frightening ideologies, rooted in the idolatry of man, of race, and of the State, which led to brother killing brother. The singular and deeply disturbing drama of the Shoah represents, as it were, the most extreme point on the path of hatred that begins when man forgets his Creator and places himself at the centre of the universe. As I noted during my visit of 28 May 2006 to the Auschwitz Concentration camp, which is still profoundly impressed upon my memory, “the rulers of the Third Reich wanted to crush the entire Jewish people”, and, essentially, “by wiping out this people, they intended to kill the God who called Abraham, who spoke on Sinai and laid down principles to serve as a guide for mankind, principles that remain eternally valid” (Discourse at Auschwitz-Birkenau Concentration Camp: The Teachings of Pope Benedict XVI, II, 1 [2006], p.727).

Here in this place, how could we not remember the Roman Jews who were snatched from their homes, before these very walls, and who with tremendous brutality were killed at Auschwitz? How could one ever forget their faces, their names, their tears, the desperation faced by these men, women and children? The extermination of the people of the Covenant of Moses, at first announced, then systematically programmed and put into practice in Europe under the Nazi regime, on that day tragically reached as far as Rome. Unfortunately, many remained indifferent, but many, including Italian Catholics, sustained by their faith and by Christian teaching, reacted with courage, often at risk of their lives, opening their arms to assist the Jewish fugitives who were being hunted down, and earning perennial gratitude. The Apostolic See itself provided assistance, often in a hidden and discreet way. The memory of these events compels us to strengthen the bonds that unite us so that our mutual understanding, respect and acceptance may always increase.

Our closeness and spiritual fraternity find in the Holy Bible – in Hebrew Sifre Qodesh or “Book of Holiness” – their most stable and lasting foundation, which constantly reminds us of our common roots, our history and the rich spiritual patrimony that we share. It is in pondering her own mystery that the Church, the People of God of the New Covenant, discovers her own profound bond with the Jews, who were chosen by the Lord before all others to receive his word (cf. Catechism of the Catholic Church, 839).

“The Jewish faith, unlike other non-Christian religions, is already a response to God’s revelation in the Old Covenant. To the Jews ‘belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs and of their race, according to the flesh is the Christ’ (Rom 9:4-5), ‘for the gifts and the call of God are irrevocable!’ (Rom 11:29)” (Ibid).

Many lessons may be learnt from our common heritage derived from the Law and the Prophets. I would like to recall some of them: first of all, the solidarity which binds the Church to the Jewish people “at the level of their spiritual identity”, which offers Christians the opportunity to promote “a renewed respect for the Jewish interpretation of the Old Testament” (cf. Pontifical Biblical Commission, The Jewish people and their Sacred Scriptures in the Christian Bible, 2001, pp.12 and 55); the centrality of the Decalogue as a common ethical message of permanent value for Israel, for the Church, for non-believers and for all of humanity; the task of preparing or ushering in the Kingdom of the Most High in the “care for creation” entrusted by God to man for him to cultivate and to care for responsibly (cf. Gen 2:15).

On this path we can walk together, aware of the differences that exist between us, but also aware of the fact that when we succeed in uniting our hearts and our hands in response to the Lord’s call, his light comes closer and shines on all the peoples of the world. The progress made in the last forty years by the International Committee for Catholic-Jewish Relations and, in more recent years, by the Mixed Commission of the Chief Rabbinate of Israel and of the Holy See, are a sign of our common will to continue an open and sincere dialogue. Tomorrow here in Rome, in fact, the Mixed Commission will hold its ninth meeting, on “Catholic and Jewish Teaching on Creation and the Environment”; we wish them a profitable dialogue on such a timely and important theme. (Emphasis supplied).