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              October 26, 2013


Meet Some Catholics Truly Worth Admiring

Part One

by Thomas A. Droleskey

The death of Erich Priebke on October 11, 2013, gave the lords of conciliarism an opportunity to show their "bona fides" once again to the their Talmudic minders for whom they have been more than happy to pay their obeisance time and time again by making statements directly contrary to the Catholic Faith and that are cruelly unjust to the Talmudists themselves as they have been empowered to dictate to what they think is the Catholic Church and as they have been reaffirmed in a dead religion that has the power to save no one.

It is also the case, however, that the death of Erich Priebke on October 11, 2013, has revealed once again an aspect, no matter how unrepresentative it may be, of the Catholic underground in this time of apostasy and betrayal that discredits efforts to convince other Catholics that the conciliar apostates are nothing other than spiritual robber barons. One does not have to subscribe to the myth-making, money-making industry manufactured by Talmudists after World War II to understand that Adolf Hitler and the entirety of his National Socialist movement and the fascism of his Third Reich was evil, that it was directly inspired by the devil himself to empower the Talmudists after the war and to enable Joseph Stalin and the Union of Soviet Socialist Republics to expand into Eastern Europe and to threaten to take over the entirety of Western Europe as well.

Although ostensibly opposed to Bolshevism, Hitler was willing to "deal" with Stalin for purposes of assuring the cooperation of the Red Army in the dismemberment of Poland, whose national sovereignty had been suppressed for over two hundred years by the Prussians, Russians and Austro-Hungarian Empire from the early Eighteenth Century until the end of World War I and the subsequent Treaty of Versailles. While it is doubtlessly the case that the punitive terms contained in the Treaty of Versailles, most of which were demanded by French Prime Minister Georges Clemency, and that the treaty itself represented the thoroughly Judeo-Masonic vision of American President Thomas Woodrow Wilson for the creation of nation-states after the American model of religious indifferentism, the actions of Hitler and Stalin to seek to redress the injustices that they believe existed in the drawing of postwar boundaries to re-establish Poland after World War I imposed a brutal suffering upon Catholic Poland.

Hitler hated the Poles, believing them to be "dumb oxen" who would be useful to provide raw materials for the reich's war effort and to fuel its economy. Stalin wanted to provide his long sought-after "buffer" to protect the Soviet Union from Western invasion. Any Catholic seeking to defend what Adolf Hitler and Joseph Stalin did to Poland in the name of redressing what they believed to have been the territorial injustices of the Versailles Treaty is placing German and Soviet nationalism above the immutable laws of God as the Poles represented no military threat to either nation.

It was because of his firm opposition to all forms of naturalism, whether it be Judeo-Masonry or outright Zionism or Bolshevism or Nazism, that Father Maximilian Kolbe, O.F.M. Conv., the founder of the Knights of the Immaculata, was arrested and place in the Auschwitz concentration camp. Any Catholic who can read an account of this brave Catholic confessor of the Holy Faith, a dedicated servant of Our Lady and her Miraculous Medal, a priest who wanted to establish the City of Mary Immaculate and to defeat all of the enemies she faced, including false ecumenism, and still defend Adolf Hitler and his Third Reich or consider a man such as Erich Priebke who rationalized Hitler's crimes in his final interview by making advertence to those of others as admirable is discrediting that Catholic Faith.

A few excerpts from Dr. Robert Royal's The Catholic Martyrs of the Twentieth Century, about the work of Father Kolbe that led to his arrest and imprisonment by the Nazis, starting with the founding of the Militia Immaculate just three days after then seminarian Kolbe had witnessed a parade in Rome of Freemasons vowing to overthrow Holy Mother Church will be cited to illustrate this point. I should not, however, that one historical detail in the first passage is a bit curious as Our Lady appeared for the first time to Saint Bernadette Soubirous in the Grotto of Massabielle on February 11, 1858, making a "seventy-fifth anniversary" celebration in Rome on January 20, 1917, a head-scratcher as she appeared on February 11, 1858, just fifty-nine years before that date! Moreover, January 20, 1917, was the seventy-fifth anniversary of Our Lady appearing to the Catholic hating Jew named Alphonse Ratisbonne in image of her Miraculous Medal, which he had agree to wear on a dare, thus converting him on the spot. And this, my friends, is directly related to Father Kolbe's work as a patron of Mary Immaculate and her Miraculous Medal. Finally, it should be noted that Dr. Royal accepts the conciliar "canonizations" as legitimate. This is noted as the text cited below is what appears in his book:


But perhaps the most far-reaching of [then-seminarian] Kolbe's activities during his stay in Rome was the founding of the Militia Immaculatae, the Army of Mary Immaculate. The immediate inspiration came to him on January 20, 1917, the day that the seventy-fifth anniversary of the apparition of Lourdes was being celebrated in Rome. The simple group devoted itself evangelizing under the aegis of the Virgin as Christ's immaculate mother. It was approved by Kolbe's superiors in Rome when it still consisted of only six members, plus Kolbe. By the time he was arrested by the Nazis twenty years later, Kolbe would have enrolled tens of thousands of members in his little army from countries all around the world. Though the group's name sounds conventionally pious and somewhat odd to modern ears, those who collaborated with Kolbe on this and his other projects did so with wild dedication and enthusiasm--and fun. Like his patron Saint Francis, Kolbe seems to have had a gift for doing humble work, organizing large enterprises, and practicing poverty with a rare spirit of joy that communicate itself to large numbers of people.

Some have described his gift as naïveté combined with deep spirituality: others, more charitably, as a deep simplicity that recognized no limitations on what he felt he was called upon to do, not even when the objections came from other Franciscans who thought Kolbe's activism a disturbance to traditional Franciscan life. He returned from Rome to Cracow to become a professor of church history at the seminary he had once attended. But academic life was not a full enough challenge for a man with Father Kolbe's talents, energy, and dedication. Soon he was engaged in spreading the word of salvation to the world. As he later described his mission: "The earth needs to be flooded with a mighty deluge of Christian and Marian literature, written in every language and reaching every country, so as to dawn in the waves of truth all those voices of error that have been using the printing press as their most powerful ally. The globe must be enriched by words of life in printed form, so that the world may once again experience the joy of living.

Awash in a glut of information generated by the ease of desktop publishing and access to the Internet, we may find it hard to appreciate Kolbe's achievement and how it appeared to his contemporaries. But it is worth looking at carefully. He formed Marian "focus groups" in Cracow for university students, women, and soldiers. He wore himself out giving lectures to groups and taking the time to talk with unbelieving individuals--with astounding effects. But he soon felt the need of a publication and, therefore, a printing press. HIs Franciscan superior did not oppose the idea. In fact, he thought it a good one, "but only on the condition that you raise the necessary funds yourself, because the community is too poor to help you."

So in the great tradition of the poverello of Assisi, Kolbe went out and begged for the money to start up his enterprise. The first issue of The Knight of the Immaculate came out in January 1922, even though the country was going through an economic crisis that forced the closing of established publications. Kolbe had big dreams, but he was honest with his readers. "Due to financial difficulties, we cannot guarantee that our readers will receive the magazine regularly. The magazine relies on free offerings." Indeed, owing to a sharp devaluation of the currency, he did not have enough money to pay for the second issue. His Franciscan superiors could not help; in fact they more or less chided him "we told you so." Kolbe went and prayed in front of the statue of the Virgin. Whether by miraculous intervention or coincidence, when he returned later he found an envelope on the altar with the exact amount he needed marked, "For you, my Immaculate Mother." In similarly uncertain fashion, five thousand copies of The Knight wound up in print every month for two years.

Kolbe decided he need a printing press of his own. Many of the Franciscans believed owning such machinery, even for good purposes, was contrary to Franciscan poverty. Their job was to pray and care for the poor, not to build publishing houses, however modest. But another providential help to Kolbe's enterprises came at this moment. An American Franciscan, Father Lawrence Cyman, was travelling through Poland and stopped at Cracow. When he heard Kolbe's plans, he offered one hundred dollars toward the press. Kolbe was allowed to buy a rickety old machine that had to be cranked by hand. But to remove a potential source of distraction, the Cracow Franciscans also suggested that Kolbe move the entire operation to another friary in the distant city of Grodno.

It moved and turned into a enormous success. If the work was grueling--writing and turning the press crank for long hours--it paid off, at least in terms of influence. Subscriptions increased with every issue. But because Poland was experiencing runaway inflation, Kolbe actually lost more money, the more subscriptions he got. Still, he was successful because he appeared to common Poles in common language. Sometimes he made the arguments easier to follow by casting them as dialogues among several characters. Something in the formula must have touched a neve among the Polish population. By 1936, The Knight of the Immaculate had a circulation of eight hundred thousand and had given birth to two related publications, also with large circulations. And an almanac he published for the Holy Year in 1925 was such a financial success that he brought another, more modern press. (Robert Royal, The Catholic Martyrs of the Twentieth Century, Crossroad Publishing Company, New York, 2000, pp. 201-203.)

After establishing the City of the Immaculata on a tract of land outside of Warsaw that was given to him in 1927 by Prince John Drucki-Lubecki that he called Niepokalonow, Father Kolbe set off for Asia in 1930. He purchased six acres of land outside of Nagasaki, Japan (one can see why the devil directed his minions in the government of the United States of America to target Nagasaki on August 9, 1945), calling it the Garden of the Immaculate. The great Father Kolbe returned to Niepokalonow on a permanent basis in 1936 at a time when the City of the Immaculate had grown to include five hundred religious. By this time, as described in Dr. Royal's book, the "Nazi menace was becoming palpable." His first arrest occurred shortly thereafter, followed by the arrest that would take him to Auschwitz, where he gave up his life to save a Jewish man who had been chosen for execution in retribution for prisoners who had escaped.

The Nazis, steeped in the Satanic occult, hated the work of Father Kolbe as it was opposed to the spread of the Nazi ideology which Erich Priebke said to his dying days defined his world view despite its being defunct as a political movement. Dr. Royal's book describes the events leading up to Father Kolbe's arrests:

But Kolbe was not a man to rest on past achievements. He drew up a new plan for the city to make it more effective both as a spiritual center and as a public apostolate. In 1938, The Knight reached a circulation of 800,000. Two susbsidiaries--Young Knight and Little Knight--sold 170,000 and 30,000 copies respectively each month. He was sending out 15,000 copies of an international quarterly in Latin for priests. A "mission bulletin" sought to reach non-Catholics. The city itself published a weekly paper, and soon a daily national Catholic paper, Maly Dryiennik ("The Little Journal") was arriving at 135,000 homes during the week and 225,000 on Sundays. On the Feast of the Immaculate Conception, December 8, 1938, a radio station went on the air, and Kolbe was making plans for producing Catholic films.

That would remain one of Kolbe's few unrealized dreams. The Nazis invaded Niepokalanow the following year. For reasons of safety, Kolbe had dispersed almost all his flock back to their families before the Nazi arrival. The rest were taken to the Armitz concentration camp. Kolbe's parting words to his people before they went off to face various threats and uncertainties was: "Do not forget love." For some unknown reason, they were all released, again on the Feast of the Immaculate Conception, in 1939. Kolbe returned to Niepokalanow with his friends and told them: "Let us pray. Let us lovingly accept all our crosses, and let us love every neighbor, whether friend or enemy, without distinction." It was a twofold rule that Kolbe had lived by all his life, both accepting others as neighbors and accepting all crosses as manifestations of God's will.

These principles were soon put to the test again. Because Kolbe had a German last name, he was offered a Satanic bargain: if he adopted German citizenship, he would be spared any further trouble from the Rich. He refused both on religious and Polish patriotic grounds. Shortly, the SS arrived and were greeted with Kolbe's "Praised be Jesus Christ!" This time, they sent him to another infamous camp at Pawiak. There he was abused and beaten for wearing a crucifix, but did not protest. Before long, he was transferred to Auschwitz. One sign of the impact Kolbe had on Poland through his various activities was that it was noticed when his name was read upon arrival at the camp. Many people, of course, knew about him, and were upset that the Nazis had arrested so eminent and benevolent a figure. But his presence gave courage to the others. One later said,"We were glad to have such a real man, a fight--a fighter for truth--with us." But fighter for truth or not, like the other prisoners, he had his head shaved and his warm clothing taken away, and put on the rough, striped prison uniforms at Auschwitz. (Robert Royal, The Catholic Martyrs of the Twentieth Century, Crossroad Publishing Company, New York, 2000, pp. 206-207.)

Father Maximilian Kolbe, M.I., willingly accepted suffering and cruel treatment for the sake of Our Blessed Lord and Saviour Jesus Christ and Maria Regina Immaculatae. He was willing to die for the Faith, and it was for his defense of the Holy Faith that he was placed in Auschwitz even if he had not specifically given up his life for It when volunteering to take the place of a married Jewish man who had been chosen for execution by starvation and dehydration. Father Kolbe accepted the cruel death to which he was subjected with love and serenity.

Quite unlike Erich Priebke, who feared being killed if he defied Adolf Hitler's direct orders to execute randomly selected prisoners in Italian jails in retribution for an attack by Italian Communist saboteurs that killed thirty-two German soldiers who were part of the cruel occupation of the Eternal City, Rome, Father Maximilian Kolbe did not fear death. He embraced it, offering all to Christ the King through the Sorrowful and Immaculate Heart of Mary, Our Queen. Father Kolbe was a Catholic hero, not Erich Priebke. Please God that the latter made a confession before he died. This does mean however, that a man involved in direct, intentional killing of innocent human beings who had no part in the attack on German soldiers is worthy of admiration or respect no matter how correct he may have been on some matters. Indeed, the man went to his death comparing the crimes of the Third Reich to the undeniable crimes of other nations, including the United States of America, something that in no way lessen the horror of the crimes he committed or the evils of Nazism as the "world view" that he admitted was his even at age one hundred.

The following description of the murders that took place in the Ardeatine Caves on March 24, 1944, the Feast of Saint Gabriel the Archangel, contained in The Scarlet Pimpernel of the Vatican, an account of the work of Monsignor Hugh O'Flaherty of the Holy Office to house escaped prisoners-of-war and others who were at risk because of the Nazi occupation of Rome, displays a spirit that is quite contrary to that exhibited by Father Maximilian Kolbe, who prayed for the conversion of persecutions and who, through realizing the harm of Talmudism and Zionism, sought the conversion of the enemies of Christ the King, not their killing:

The very day that Brother Bob was released saw the start of the tragic Ardeatine affair. Just as they had committed every plan to paper, the Germans liked to carry out all routine operations in exactly the same manner, at the same time, unimaginatively, unvaryingly. This was an immense help to the militant underground when it came to laying abuses, and the Communists had made a note of the fact that precisely at two o'clock every afternoon a considerable squad of German soldiers marched down the narrow Via Rasella in central Rome to a bathhouse. On Wednesday, March 22, the column of soldiers entered the street down it. At two o'clock to the second that they were marching pasta garbage cart standing odorously alone to one side of the road. The cart was one gigantic time bomb and it went off with German precision. The street was a scene of carnage from one end to the other. Portions of bodies littered the road, every man in the column was a casualty and thirty-two were killed instantly or died of their wounds.

[Escaped British prisoner-of war Major Sam]  Derry, who mistrusted the impromptu sabotage operations that were mounted both by the formal forces of the Allies and their zealous and highly informal supporters, took action as soon as he heard of the explosion. He was sure the Germans would demand their usual eye-for-an-eye. Every possible billet was emptied at once and the escapers told to go and "hide" in parks or stand around the streets in crowds, do anything to keep inconspicuous, but above all to make certain that they did not involve the Italian padrones, for whom death was certain if caught, like Cassidi and Fantini, for instance. However, instead of the nonstop series of surprise raids which Derry feared, Colonel Kappler took his revenge in a manner comparable only with the horror of Lidice. For every dead Germany, 10 people, 320 in all, were selected for the slaughter. Taken from the various prisons in the city and from the Via Tasso and Via Principe Amadeo headquarters, they included political prisoners, and prostitutes, petty thieves, recaptured escapers, padrones, all chosen quite indiscriminately.

With their hands tied behind their backs, none in doubt of their fate, they were marched through silent streets to a point near the outskirts of the city where they were thrust into trucks and driven to the Ardeatine Caves at Domitilla. Here, still unbound, they were pushed in batches in the caves and mown down by machine-gun fire. For hours the massacre continued, until Kappler gave the order and mined the entrances to the caves were blown and the dead, and still living, were entombed behind hundreds of tons of rock. Among the 320 were 5 of the [O'Flaherty] organization's helpers, including the gallant radio operator and saboteur Umberto Losena.

As Rome, indeed all Italy, seethed at the out-of-hand barbarity of the reprisal, hundreds of previously uncommitted people rallied to whatever Allied cause they could best help, but the Germans brought another two thousand SS and other troops into the city and now launched the series of raids and countermeasures Derry had expected. The Ardeatine Massacre more than cancelled out the ill-feeling caused by the [Allied] bombing of [the Abbey of] Monte Cassino--it was a big psychological error as the Germany persecution of the Jews had been at the beginning of the occupation. Now the Germans, and especially [Ludwig] Koch's gang of thugs, answerable to no military control and compared bitterly and not inaccurately by O'Flaherty to the Black and the Tan--made all movement on the streets after curfew practically impossible, shooting first and asking questions later. Derry discussed with O'Flaherty a plan to hide all the escapers it the catacombs which had sheltered thousands of Christians from the pagan emperors centuries before. It was all worked out to the last detail, every billet being told how to get into the maze of subterranean tunnels (and how to avoid getting lost in them), but it never proved necessary to put the plan into operation. (J. P. Gallagher, The Scarlet Pimpernel of the Vatican, Coward-McCann, Inc., 1967, pp. 151-153.)

Monsignor O'Flaherty, whose work at the Holy Office after World War II included signing the decree that condemned the "Chaplet of Divine Mercy" that Karol Wojtyla/John Paul II, who will be "canonized" by Jorge Mario Bergoglio/Francis on Low Sunday, April 27, 2014, which is called "Divine Mercy Sunday" in the counterfeit church of conciliarism, later approved and promoted with enthusiasm as it is an instrument of the heresy of universal salvation, saw the evil inherent in Nazism and opposed it, placing his life in grave jeopardy by doing so. He demanded that the Allied forces treat captured German soldiers with dignity, and he arranged for the evacuation of Herbert Kappler's wife and children from Rome after the Allied forces had entered the city. Erich Priebke considered it just to carry out revenge executions on human beings who had no part in the attack on the German soldiers on March 22, 1944, expressing fear for his life if he had disobeyed.

It is certainly true that the Allies committed grave war crimes of their own during World War II, crimes that are part of the very fabric of the Judeo-Masonic of the United States of America and that continued in our own time in Iraq, Afghanistan, Pakistan, Guantanamo and elsewhere under the guise of national security. The United States of America has promoted the anti-family, anti-life agenda of Planned Parenthood, whose founder, Margaret Sanger, worked very closely with Nazi eugenicists until the latter part of the 1930s, and related organizations on a global basis since the administration of one President Richard Milhous Nixon in 1969 (see Truth Resistant Strains of Naturalist Bacteria). None of this vindicates the crimes of the Nazis or exculpate those, especially Catholics, who subscribed to the "world view" of Nazism placed personal safety and "obedience" to unjust commands issued by a practitioner of the occult above his duty to Christ the King and the binding precepts of the Divine Positive Law and the Natural Law at all times, yes, even in warfare.

Even some of those alive at the time, including then United States Senator Harry S. Truman (D-Missouri), believed that aiding the Union of Soviet Socialist Republics after the forces of the Third Reich had broken the Ribbentrop-Molatov nonaggression pact of August 24, 1939, was mistaken. Truman believed it would have been better for Hitler and Stalin to battle each other without outside help, resulting in the destruction of each of their totalitarian regimes. This is a view that Patrick Joseph Buchanan has taken over the years and which Dr. Aleksandr I. Solzhenitsyn, a victim of Stalin's gulags, expressed in very direct terms in his commencement address at Harvard University on June 8, 1978:

I have had occasion already to say that in the 20th century Western democracy has not won any major war without help and protection from a powerful continental ally whose philosophy and ideology it did not question. In World War II against Hitler, instead of winning that war with its own forces, which would certainly have been sufficient, Western democracy grew and cultivated another enemy who would prove worse, as Hitler never had so many resources and so many people, nor did he offer any attractive ideas, or have a large number of supporters in the West as the Soviet Union. At present, some Western voices already have spoken of obtaining protection from a third power against aggression in the next world conflict, if there is one. In this case the shield would be China. But I would not wish such an outcome to any country in the world. First of all, it is again a doomed alliance with Evil; also, it would grant the United States a respite, but when at a later date China with its billion people would turn around armed with American weapons, America itself would fall prey to a genocide similar to the in Cambodia in our days.

And yet -- no weapons, no matter how powerful, can help the West until it overcomes its loss of willpower. In a state of psychological weakness, weapons become a burden for the capitulating side. To defend oneself, one must also be ready to die; there is little such readiness in a society raised in the cult of material well-being. Nothing is left, then, but concessions, attempts to gain time, and betrayal. Thus at the shameful Belgrade conference free Western diplomats in their weakness surrendered the line where enslaved members of Helsinki Watchgroups are sacrificing their lives.

Western thinking has become conservative: the world situation should stay as it is at any cost; there should be no changes. This debilitating dream of a status quo is the symptom of a society which has come to the end of its development. But one must be blind in order not to see that oceans no longer belong to the West, while land under its domination keeps shrinking. The two so-called world wars (they were by far not on a world scale, not yet) have meant internal self-destruction of the small, progressive West which has thus prepared its own end. The next war (which does not have to be an atomic one and I do not believe it will) may well bury Western civilization forever. (Aleksandr I. Solzhenitsyn, Harvard Commencement Address, June 8, 1978.)

This remains a very excellent analysis of the inherent inability of Western powers, steeped in their own gradations of evil, to comprehend the the world as it is, to try to find "friends" in a Manichean belief that all "good" is on their side, thus permitting them the "freedom" to use "unpleasant," amoral means to achieve their good end to defeat the manifestation of all "evil" that an enemy is said to represent. One of the most diabolical features of the Third Reich is that many of its supporters then--and many now--used the exact same Manichean view of the world to project into Adolf Hitler the means to crush Bolshevism even though National Socialism was simply a different form of socialism than Bolshevism, one that vested "salvific" powers in the German state and the German psyche rather an in Bolshevism's belief in dialectical materialism and creation of the "ideal communist state."

As much as they were nominally opposed to each other, the Nazis and the Bolsheviks were not averse to dealing with each other as circumstances required, which is exactly what happened on the night/early morning of August 23-24, 1939, when the rival gangs of killers joined together for a common purpose: to agree on the terms of dismembering of enslaving Catholic Poland, thereby "liberating" Hitler to turn his attention to Belgium, The Netherlands and France, and permitting the Soviets to have a free hand in Poland:

The deal with Stalin was struck the following night. It was the culmination of a series of contacts between the Soviet and German governments which went right back to the weeks following Lenin's putsch. They had been conducted, according to need, by army experts, secret policemen, diplomats or intermediaries on the fringe of the criminal world. They had been closer at some periods than others but they had never been wholly broken and they had been characterized throughout by total disregard for the ideological principles which either party ostensibly professed a contempt, indeed, for any consideration other than the most brutal mutual interest-the need of each regime to arm, to arrest and kill its opponents, and to oppress its neighbours. For two decades this evil stream of exchanges had flowed underground. Now at last it broke the surface. That night of 23-4 August there was a gruesome junket in the Kremlin. Ribbentrop reported: 'It felt like being among old party comrades.' He was as much at ease in the Kremlin, he added, 'as among my old Nazi friends'. Stalin toasted Hitler and said he 'knew how much the German people loved the Fuhrer'. There were brutal jokes about the Anti-Comintern Pact, now dead, which both sides agreed had been meant simply to impress the City of London and 'English shopkeepers'. There was sudden discovery of a community of aims, methods, manners and, above all, of morals. As the tipsy killers lurched around the room, fumblingly hugging each other, they resembled nothing so much as a congregation of rival gangsters, who had fought each other before, and might do so again, but were essentially in the same racket. (Paul Johnson, Modern Times: The World from the Twenties to the Nineties, Revised Edition, HarperCollins, 1991, p. 360.)

Yes, the agents of the Third Reich, who still have their apologists in the ranks at least a few traditionally-minded Catholics, were more than willing to unite in a common purpose with their territorial and geopolitical opponents, the Bolsheviks, as the circumstances required them to do so.

Amorality (the belief that moral truths are irrelevant to decision-making, that what matters is the achievement of a desired result) characterized both the Nazi and the Soviet policy concerning sterilization of men and women and the execution of innocent preborn children. Bolshevik mass murderer Vladimir I. Lenin "liberated" women in 1918 from child-bearing by legalizing abortion-on-demand, a policy that would be restricted by Joseph Stalin after World War II solely because of the large numbers of Soviet citizens, including millions of Russians, who had been killed during the war and the millions more who died under Stalin's murderous reign. (It is said that Stalin loved to do nothing more than to sign execution decrees as he sat at his desk each day.) In other words, the Nazis and the Bolsheviks had a purely utilitarian view of life. The Nazis considered life valuable only insofar as it related to the purposes of the Volk, especially as regards economic policy and "racial purity," and the Bolsheviks considered life valuable only to aid in the furtherance of the economic and political goals of Marxism-Leninism. In other words, both Nazism and Bolshevism subordinated their enslaved masses to ideological ends that defined whether they would live or be put to death.

None other than Heinrich Himmler, who, as a true Nazi positivist, believed that morality was determined by the law as decreed by the reich, supervised the sterilization and abortion program in the countries of Poland and Czechoslovakia as well as in Serbia and The Ukraine during World War II (see Nazi Abortion Policy in the Eastern Occupied Territories, an article that is not without flaws but provides good documentation about Himmler's abortion policies in the countries occupied by the Nazis). Himmler stated this policy in very specific terms in a letter that he wrote in October of 1942:

All children which were born of German women or girls, fathered by Poles or other foreigners, should remain with their mothers and be brought up by them..... In a considerable number of cases did I take advantage of the power, vested in me by the Furhrer, to have the pregnancy of expectant mothers interrupted if the father was a particularly inferior foreigner ....

. . . [C]hildren ... conceived by foreign women by foreign men ... can be placed there [in a children's home] and the mother is saved as a worker for Germany .... [T]he mother, the child and the father ought to be examine ... [and] where there is actually excellent blood, we shall try to keep mother and child in Germany. . . . In all cases where foreign women conceive children from German men ... mother and child are registered by us and in such cases where their racial value had been established all endeavours should be made to bring them to Germany, or keep them in Germany.  I approve of the establishment of a children's home for such children ....  (Himmler's Abortion Policy, University of Toledo Law Review.)

It was five months later, in March of 1943, that Himmler became alarmed by a number of reports of children being fathered by members of the SS in the occupied countries, and it was because of this news that he issued a new and even more chilling directive that no Catholic can justify or ignore as having been manufactured by the Talmudists, who, as has been discussed on this site frequently, used the events of World II to their own nefarious advantage in the world and with the conciliar revolutionaries:]

W]here pregnancy is caused by sexual intercourse between a member of the SS or the Police and a non-German woman, residing in the occupied Eastern territories, an interruption of pregnancy is to be carried out positively by the competent physician of the SS or the Police, unless that woman is of
good stock, which is to be ascertained in advance in every case.

The Russian physicians or the Russian Medical Association, which must not be informed of this order, are to be told in individual cases, that the pregnancy is being interrupted for reasons of social distress. It must be explained in such a way, that no conclusions to the existence of a definite order may be drawn. (Himmler's Abortion Policy, University of Toledo Law Review.)

Defend this?

Indeed, there were some brave Catholics in Germany who resisted Adolf Hitler from the start as they had read Mein Kampf and they knew that he meant to carry out exactly what he had spelled out in that book.

One of the first Catholics to oppose Hitler during his rise to power was Father Rupert Mayer, S.J., whose far-sighted opposition to Hitler from the beginning was noted by Dr. Royal in The Catholic Martyrs of the Twentieth Century:

Not a few voices were raised early, if to little effect. One of the most remarkable and stunningly heroic was that of the German Jesuit Rupert Mayer. Father Mayer was a living refutation of the Nazi claim that the "negative Christianity" of the churches, with its humility, sense of simpleness and ascetic practice, was incompatible with the virtues Nazis admired, such as courage and boldness. Mayer was early attracted to the religious life in his native Bavaria. In World War I, as a chaplain to the German army, he distinguished himself by his fearless movements on battlefronts to administer the sacraments to the dying and in using his own body to shield wounded men. he was wounded so severely during a battle in Romania that he lost his left leg. Hans Carossa, an eyewitness to that event, was stunned by Mayer's courage as he lay bleeding: "The man lying there in his own blood maintained, even in the most wretched condition, the air of uncommon superiority over himself. . . . When people like us died, something not quite settled, not quite finished always remained. But this man floated like a sonata by Bach, conjured out of the darkness in clearly drawn lines and in a state of complete release." Mayer was the first priest to receive the Iron Cross, first class, as well as other medals for valor.

It comes as no surprise then that, as National Socialism began its rise to power in Germany, Mayer was one of the few with both the perspicacity and the courage to confront it head on. He spent long hours every day in a demanding round of hearing confessions, counseling the many people who came to him, and collecting large sums for the relief of the poor. Realizing that the new situation called for new pastoral strategies, he set up masses on Sundays in train stations so that the many people who wanted to spend the day in the country could hear Mass before they departed. Tens of thousands did so. But in the same pastoral vein, he also made it a point to attend political meetings that might have an impact on the faith in Germany. He did so not as a political activist but as a legendary, battle-tested priest who felt responsibility to be a pastor over all dimensions of the life of his flock and had an enormous following. When twenty-one young people of the Catholic Association of Saint Joseph were massacred by marauding bands, for example, he took to the pulpit, counseling a firm response animated not be revenge, but by Christian love. One of his constant themes was: "If they feel our love, they will believe what we say."

That Christian charity, however, did not prevent him from taking a firm line against all those then in Germany--Communists and National Socialists most prominently--who were preaching a different gospel. At a Communist meeting in 1919, Mayer bumped into Hitler, who was then merely a political agitator. The priest rose up to refute various points of the Communists speakers. Hitler stood up next and remarked that the priest had criticized Communism from a religious point of view; he, Hitler, wanted to do so from a political standpoint. That one and only meeting convinced Mayer that Hitler was a remarkably capable speaker. In subsequent meetings of the Nazis, which Mayer attended to offer a religious commentary, he became convinced that Hitler was "a fanatic of the first order."

Understanding the various moral threats that Nazi views on nationalism, race and the Bible represented, he became a tireless public exponents of the view that a Catholic could not in good conscience be a Nazi. At a political rally in Burgerbrau to discuss that question, the pro-Nazi audience got so agitated before Mayer had some more than a few words that he had to be taken out of the room surrounded by bodyguards. His prominence brought him to the attention of the Nazis even before they took power. After they were asked to form a government, Gestapo agents came to his sermons and took notes. Mayer was not the kind of man to be intimidated; he spoke out without the least hesitation even though friends warned him that he was under surveillance.

Given his fame, however, the Nazis had to be careful not make a martyr of him, which would be sparked a popular reaction in Bavaria. The German bishops, like the German political classes, were unsure how to deal with National Socialism. Some such as Cardinal Adolf Bertram of Breslau, remembering the persecution in the nineteenth century during Bismarck's Kulturkampf (culture war) against the Church, acted cautiously. Other such as Bishop Konrad von Preysing of Berlin and Bishop Clemens von Gale, known as the "Lion of Munster," believed that the threat warranted direct confrontation. Mayer was firmly in the later camp, and his judgment was that the Vatican should not have signed the Concordat in 1933 at least until the Nazis stopped their brutalities against the Church.

Pope Pius XI's 1937 encyclical on the German situation, Mit brennender Sorge, expressed regret that the Church had done so as well. Pius explained that he had signed the pact "despite many and grave misgivings" because he thought it would protect the Church and that the Church and an obligation to reach agreement with anyone who did not refuse a peaceful hand. By 1937, Pius said, it was clear that the Nazi regime had engaged in "intrigues, which from the outset only aimed at a war of extermination." Nazi interpretations of terms that had plainly different meanings in any other context had effectively abrogated the accord. In addition, Pius pointed out the absurdity of the national religion propounded by the Nazis, their racial theories, and their "aggressive paganism." Natural law with its universal norms governed all people could not be abrogated by special claims about the German soul. Positive Christianity was a contradiction in terms. "Nothing but ignorance and pride could blind one to the treasures hoarded in the Old Testament." "There is but one alternative left," wrote the pope, "that of heroism."

Pius's words were prophetic. The Nazis banned publication of the encyclical, which nevertheless was circulated in clandestine fashion in parishes. A wave of arrests, trials, and persecutions followed. The Nazis also intensified also intensified a campaign against the Church that used seemingly legal channels to harass. Religious orders and other church institutions were often accused of having complicated the currency laws when they sent monies to related institutions abroad. This was an unheard of change at any other time and, despite the complexities of the law, clearly aimed at curtailing religious work. Huge fines sometimes ruined the religious institutions targeted. And deaths also resulted. Dominican priest Titus Horton died from lack of medical attention in prison after a trumped-up currency case. His cause for beatification was presented in 1984.

An even more insidious campaign involved accusing religious of immorality, either in the corruption of children or in adultery. In Germany at the time, as there is at all times, there was of course a small group of clergy who could be justly accused of these failings. But the Nazi ones--to such an extent that in the daily press it began to appear as if priestly life were nothing but the corruption of youth and sly seduction. The first charge was clearly intended to help get young people out of Church schools and youth organizations and into the secular schools and Hitlerjugend that were inculcating Nazi ideology. Domination of the next generation through strictly regulated education was one of Hitler's strategies for breaking the hold of the Church on the people at that time. (Robert Royal, The Catholic Martyrs of the Twentieth Century, Crossroad Publishing Company, New York, 2000, pp. 151-153.)

Father Rupert Mayer, S.J., opposed what the late Erich Priebke said to his dying day defined his "world view," Nazism. Father Rupert Mayer chose the path of courage long before Pope Pius XI explained that heroism was the only path that a Catholic could take in opposing Nazism as he, Father Mayer, was a disciple of Christ the King and preferred to loyal to him and not the manufactured myths of the German "volk" propagated by the Nazis. Although he was not killed, Father Mayer was imprisoned off and on between 1937 and the start of World War II with the invasion of Poland on September 1, 1939, whereafter he was imprisoned in the Saschenhausen concentration camp, his head shaved and treated cruelly as he lost so much weight that his prosthetic leg no longer fit his body, until the Nazis sent him off a monastery in Ertal, Germany, where he had to "refrain from all public activity.

Dr. Royal explained:


It was a hard thing for Mayer to accept this compromise because he knew that the people would be scandalized by his apparent acquiescence. But ultimately he was persuaded by the fact that he would cause trouble for the monastery, the Jesuits, if he resisted the arrangement they had worked out. The pain this caused him was alleviated only when the Allied forces liberated the monastery. Mayer immediately returned to his active life, but the imprisonment had taken its toll. He died shortly thereafter in the midst of a sermon. In 1948, when his body was was transferred to its final resting place, thirty-five thousand people came to pay tribute to a man they admired.  (Robert Royal, The Catholic Martyrs of the Twentieth Century, Crossroad Publishing Company, New York, 2000, pp. 154-155. Royal, of course, accepts the "beatifications" and "canonizations" of the conciliar "pontiffs." Father Mayer was "beatified" by Karol Wojtyla/John Paul II in 1983.)

Moreover, the longer section on Father Mayer from Dr. Robert Royal's book quoted just above contains a pretty accurate account of the persecution that individual Catholics and Catholic institutions now in the control of the control revolutionaries are facing here in the United States of America at the hands of Barack Hussein Obama/Barry Soetoro and his Catholic stooges, Joseph Robinette Biden, Jr., and Kathleen Sebelius. Mark my words: despite the words of a few conciliar "bishops" in the United States of America, Jorge Mario Bergoglio/Francis, concerned about the same kind of statist "service the poor" that is said to animate the Marxist-trained Obama/Soetoro, will urge the conciliar "bishops" to stand down and to make their peace with the "reality" of ObamaCare and its contraception/abortion mandate in the name of the "greater good to be accomplished."

Similarly the Nazi regime outlawed homeschooling in order to make sure that all children were taught according to the "religion" of the German "volk," Nazism, just as the officials the N.E.A. (Non-Education Association) and those in various state governments and, of course, in the administration of Obama/Soetoro and his fellow ideologues desire to eradicate all public expression of opposition to the government and a complete acceptance of the statist/feminist/homosexual agenda in the name of "diversity," equality," "tolerance" and "justice" (see Common Core: From Luther To Mann To Bismarck To Obama).

Part two of this commentary, which is being written with a view to providing readers of this site with an antidote to a lot of the tripe about the "Hitler was good in the beginning" or that "Nazi ideals just got out of hand" or alleged "supremacy of the Aryan race," yes, statements that I have heard come directly out of the mouths of even fully traditional Catholics, sad to say, and to provide some reference material for those interested in further reading and research, will focus on other Catholics who stood up against Adolf Hitler because, quite unlike Erich Priebke, they were loyal to Christ the King and not to the devil's own minion, the paper-hanger from Austria.

It is good to remember these words of Pope Pius XI that have been quoted a lot on this site to disprove the belief in "American exceptionalism" and to note His Holiness's firm denunciation of the Nazi belief system for which no Catholic, whether German or non-German, can have any attachment whatsoever:


Beware, Venerable Brethren, of that growing abuse, in speech as in writing, of the name of God as though it were a meaningless label, to be affixed to any creation, more or less arbitrary, of human speculation. Use your influence on the Faithful, that they refuse to yield to this aberration. Our God is the Personal God, supernatural, omnipotent, infinitely perfect, one in the Trinity of Persons, tri-personal in the unity of divine essence, the Creator of all existence. Lord, King and ultimate Consummator of the history of the world, who will not, and cannot, tolerate a rival God by His side.

This God, this Sovereign Master, has issued commandments whose value is independent of time and space, country and race. As God's sun shines on every human face so His law knows neither privilege nor exception. Rulers and subjects, crowned and uncrowned, rich and poor are equally subject to His word. From the fullness of the Creators' right there naturally arises the fullness of His right to be obeyed by individuals and communities, whoever they are. This obedience permeates all branches of activity in which moral values claim harmony with the law of God, and pervades all integration of the ever-changing laws of man into the immutable laws of God.

None but superficial minds could stumble into concepts of a national God, of a national religion; or attempt to lock within the frontiers of a single people, within the narrow limits of a single race, God, the Creator of the universe, King and Legislator of all nations before whose immensity they are "as a drop of a bucket" (Isaiah xl, 15). (Pope Pius XI, Mit Brennender Sorge, March 17, 1937.)

Are we willing to pray as many Rosaries each day as our state-in-life permits to maintain our confidence that God does not indeed reward those who are patient in their sufferings for the cause of truth, that He will come to rescue them without delay?

We must be as willing to suffer for the needs of the Sacred Heart of Jesus, formed out of and united to the Immaculate Heart of Mary, at this time when figures of Antichrist in our own day, including those in the counterfeit church of conciliarism are doing everything possible to please His enemies while wounding His Mystical Body, the Church Militant, and persecuting those who seek only to follow the path of prayer, penance, sacrifice, suffering, fasting and almsgiving to Heaven as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary.

Vivat Christus Rex! Viva Cristo Rey!

Isn't it time to pray a Rosary now?

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Pope Saint Evaristus, pray for us.

Saints Simon and Jude, pray for us.

© Copyright 2013, Thomas A. Droleskey. All rights reserved.