The Nazis and the Catholic Church Confederates to the End Tuesday, Jun 17 2014 

Evidence that the Nazis and the Catholic Church were the closest of confederates:

1.The Third Reich was the open continuation of the Holy Roman Empire.

2. Franz von Papen declared on January 14, 1934, in Der Völkischer Beobachter:

“The Third Reich is the first power which not only recognizes, but which puts into practice the high principles of the papacy.”

Days of Our Years, Pierre Van Paassen, page 465, FN 8

3. The Reichskonkordat

4. Speaking of “The Night of the Long Knives”,

“Otto Strasser labeled it the German Saint Bartholomew.”

The Night of the Long Knives By Paul R. Maracin, 193

5. Hitler’s Operation Barbarossa. Why did he name that invasion after a Catholic medieval Holy Roman Emperor?

6. When the Ustase, puppets of the Nazis, came into power, led by Ante Pavelić, in Croatia all non-catholics were either exterminated or forcefully converted to Catholicism. See the Glina massacres.

http://en.wikipedia.org/wiki/Glina_massacres

7. Informaciones, a Spanish Publication wrote in 1945,

“Adolf Hitler, son of the Catholic Church, has died defending Christianity.”

Franco and the Axis Stigma by David Wingeate Pike Pg. 128

8. Frauenkirche, Nuremberg where Hitler continued to glory in the Catholic Church. [Above image]

9. Hitler referred to Himmler as, “My Ignatius of Loyola”.

The Order of the Death’s head by Heinz Höhne, page 144

http://books.google.com/books?id=3yUCzHuAltAC&focus=searchwithinvolume&q=%22ignatius%22
http://books.google.com/books?id=3yUCzHuAltAC&focus=searchwithinvolume&q=%22loyola%22

10. Josef Mengele, the Nazi “Angel of Death”, was a Catholic. Holocaust Politics by Professor John K. Roth, page 108 states,

“Despite rebelling against his strict religious upbringing, Mengele identified himself as a Catholic.”

11. Roman Catholic Priest, Jozef Tiso,

“Catholicism and Nazism” he says, “have much in common and they work hand in-hand to reform the world.”

The Vatican Against Europe by Edmond Paris, p. 157

and on and on:

http://alamoministries.com/content/english/Antichrist/nazigallery/photogallery.html

By the way Que Bene? Who benefits?

During the Battle of Britain, the Protestant city of Coventry was devastated on November 14, 1940 by Luftwaffe bombers. See The Burden of Guilt: A Short History of Germany, 1914-1945, Hannah Yogt, (New York: Oxford University Press, 1964) p. 269.

Christian Theology; The Root of the Nazi Holocaust Thursday, Oct 10 2013 

Western Civilization: Ideas, Politics, and Society, Volume I: To 1789, by Marvin Perry (Author), Myrna Chase (Author), James Jacob (Author), Margaret Jacob (Author), Theodore H. Von Laue (Author) (Wadsworth: Boston, MA, 2013, 2009),

“Holding the Jews responsible for the Black Death, Christians committed mass murder. In Basel, several hundred Jews were herded into a wooden house and burned to death. Some six thousand Jews were burned alive in Mainz. Flames consumed another two thousand in a huge pyre outside Strasbourg, and their property was distributed to the local townspeople. In this picture depicting the slaughter of the Jews of Strasbourg, the townspeople evidently enjoy the spectacle.” (pg. 252)

http://en.wikipedia.org/wiki/Black_Death_Jewish_persecutions

The Canons of the Fourth Lateran Council, 1215, CANON 68

“Summary. Jews and Saracens of both sexes in every Christian province must be distinguished from the Christian by a difference of dress. On Passion Sunday and the last three days of Holy Week they may not appear in public.

Text: In some provinces a difference in dress distinguishes the Jews or Saracens from the Christians, but in certain others such a confusion has grown up that they cannot be distinguished by any difference. Thus it happens at times that through error Christians have relations with the women of Jews or Saracens, and Jews and Saracens with Christian women. Therefore, that they may not, under pretext of error of this sort, excuse themselves in the future for the excesses of such prohibited intercourse, we decree that such Jews and Saracens of both sexes in every Christian province and at all times shall be marked off in the eyes of the public from other peoples through the character of their dress. Particularly, since it may be read in the writings of Moses [Numbers 15:37-41], that this very law has been enjoined upon them.

Moreover, during the last three days before Easter and especially on Good Friday, they shall not go forth in public at all, for the reason that some of them on these very days, as we hear, do not blush to go forth better dressed and are not afraid to mock the Christians who maintain the memory of the most holy Passion by wearing signs of mourning.

This, however, we forbid most severely, that any one should presume at all to break forth in insult to the Redeemer. And since we ought not to ignore any insult to Him who blotted out our disgraceful deeds, we command that such impudent fellows be checked by the secular princes by imposing them proper punishment so that they shall not at all presume to blaspheme Him who was crucified for us.

[Note by Schroeder: In 581 the Synod of Macon enacted in canon 14 that from Thursday in Holy Week until Easter Sunday, .Jews may not in accordance with a decision of King Childebert appear in the streets and in public places. Mansi, IX, 934; Hefele-Leclercq, 111, 204. In 1227 the Synod of Narbonne in canon 3 ruled: “That Jews may be distinguished from others, we decree and emphatically command that in the center of the breast (of their garments) they shall wear an oval badge, the measure of one finger in width and one half a palm in height. We forbid them moreover, to work publicly on Sundays and on festivals. And lest they scandalize Christians or be scandalized by Christians, we wish and ordain that during Holy Week they shall not leave their houses at all except in case of urgent necessity, and the prelates shall during that week especially have them guarded from vexation by the Christians.” Mansi, XXIII, 22; Hefele-Leclercq V 1453. Many decrees similar to these in content were issued by synods before and after this Lateran Council. Hefele-Leclercq, V and VI; Grayzel, The Church and the Jews in the XIlIth Century, Philadelphia, 1933.]

http://www.fordham.edu/halsall/basis/lateran4.asp

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