Excerpt taken from "The Secret History of the Jesuits", pages 7-14
A 19th century writer, Adolphe Michel, recalled that Voltaire estimated the number of works published over the years, on the Jesuits, to be about six thousand. “What number have we reached a century later?” concluded Adolphe Michel immediately: “No matter. As long as there are Jesuits, books will have to be written against them. There is nothing new left to be said on their account, but new generations of readers come every day... Will these readers search old books?”
The reason just mentioned would be enough to justify us taking up again this oft-told subject. In fact, most early books retracing the history of the Jesuits cannot be found any more. Only in public libraries can they still be consulted, which makes them out of reach for most readers. With the aim of succinctly informing the public at large in mind, a summary of these works seemed necessary.
There is another reason, as good as the one just mentioned. At the same time as new generations of readers come, new generations of Jesuits come to light. And these work today with the same tortuous and tenacious methods, which so often in the past set to work the defensive reflexes of nations and governments. The sons of Loyola are today—and may we say more than ever—the leading wing of the Roman Church. As well if not better disguised than of old, they remain the most eminent “ultramontanes,” the discreet but efficacious agents of the Holy See throughout the world, the camouflaged champions of its politics, the “secret army of the Papacy.”
For this reason, the subject of the Jesuits will never be exhausted and, even though the literature concerning them is so plentiful, every epoch will have the duty to add a few pages to it, to mark the continuity of this occult system started four centuries ago “for the great glory of God” but in fact for the glory of the pope. In spite of the general move towards an ever increasing “laicization” in spite of the ineluctable progress of rationalism which reduces a little more every day the domain of “dogma” the Roman Church couldn’t give up the great purpose which has been her goal from the beginning: to gather under her crosier all the nations of the universe. This monumental “mission” must go on, whatever happens, amongst “pagans” as well as amongst “separated Christians.”
The secular clergy having the duty to hold the acquired positions (which is quite arduous nowadays), it is up to certain regular orders to increase the flock of the faithful by converting the “heretics” and “pagans,” a work even more arduous. The duty is to preserve or acquire, to defend or attack, and at the front of the battle there is that mobile force of the “Society of Jesus”—the Jesuits. Properly speaking, this society is not secular, nor regular in terms of its Constitution, but a kind of subtle company intervening where and when it is convenient, in the church and outside the church, in short “the agent most skilful, most persevering, most fearless, most convinced of the papal authority...” as wrote one of its best historians.
We will see how this body of “janissaries” was formed, what service without price it rendered the papacy. We will see also how so much effectual zeal was to make it indispensable to the institution it served, exerting such an influence over it that its General was named with good reason the “black pope,” as it became more and more difficult to distinguish, in the government of the church, the authority of the white pope and that of its powerful coadjutor.
It is at the same time a retrospective and a bringing up to date of the history of “Jesuitism” which is found in this book. As most works regarding the Jesuits do not refer to the paramount part they took in the events which have subverted the world during the past fifty years, we thought it was time to fill up the gap or, more precisely, to start with our modest contribution a deeper study into the subject, without concealing the obstacles which will be met by the non-apologist authors wanting to make public writings on this burning subject.
Of all the factors which have played a part in the international life of a century full of confusion and upheavals, one of the most decisive—nevertheless best recognized—resides in the ambition of the Roman Church. Her secular desire to extend her influence towards the East made her the “spiritual” ally of Pan-Germanism and its accomplice in the attempt to gain supreme power which twice, in 1914 and 1939, brought death and ruin to the peoples of Europe.
The public is practically unaware of the overwhelming responsibility carried by the Vatican and its Jesuits in the start of the two world wars, a situation which may be explained in part by the gigantic finances at the disposition of the Vatican and its Jesuits, giving them power in so many spheres, especially since the last conflict. In fact, the part they took in those tragic events has hardly been mentioned until now, except by apologists eager to disguise it. It is with the aim of rectifying this and establishing the true facts that we present the political activity of the Vatican during the contemporary epoch—activity which mutually concerns the Jesuits.
This study is based on irrefutable archive documents, publications from well-known political personalities, diplomats, ambassadors and eminent writers, most of whom are Catholics, even attested by the imprimatur.
These documents bring to light the secret actions of the Vatican and its perfidious actions in creating conflicts between nations when it served its interests. With the help of conclusive articles, we show the part played by the “church” in the rise of totalitarian regimes in Europe.
These testimonies and documents constitute a crushing indictment and, so far, no apologist has tried to disprove them.
On the first of May 1938, the “Mercure de France” reminded us of what was said four years earlier: “The Mercure de France of the 15th of January 1934 said—and nobody contradicted it—that it was Pius XII who ‘made’ Hitler. He came to power, not so much through legal means, but because the pope influenced the Centrum (German Catholic party)... Does the Vatican think it made a political error in opening the way to power to Hitler? It doesn’t seem so...”
It didn’t seem so when that was written, which was on the day following the “Anschluss’ when Austria was united to the third Reich—nor later when Nazi aggressions multiplied—nor during the whole of the Second World War. In fact, on the 24th of July 1959 the successor of Pius XII, John XXIII, conferred on his personal friend Franz Von Papen the honorary title of secret chamberlain. This man had been a spy in the United States during the first world war and one of those responsible for the Hitler’s dictatorship and the Anschluss. One must suffer from a peculiar kind of blindness not to see such plain facts.
Mr. Joseph Rovan, Catholic writer, comments on the diplomatic agreement between the Vatican and the Nazi Reich on the 8th of July 1933: “The Concordat brought to the national-socialist government, considered nearly everywhere to be made up of usurpers, if not brigands, the seal of an agreement with the oldest international power (the Vatican). In a way, it was the equivalent of a diploma of international honorability.”
Thus the Pope, not satisfied with giving his “personal” support to Hitler, granted in this way the moral support of the Vatican to the Nazi Reich. At the same time as the terror was beginning to reign on the other side of the Rhine and was tacitly accepted and approved, the so-called “Brown Shirts” had already put 40,000 persons into concentration camps. The pogroms were multiplying to the accents of this Nazi march: “When the Jewish blood streams from the knife, we feel better again.” (Horst-Wessel-Lied).
In the following years, Pius XII saw even worse without being stirred. It is not surprising that the Catholic heads of Germany vied with each other in their servility towards the Nazi regime, encouraged as they were by their Roman “Master.” One must read the disheveled ravings and verbal acrobatics of opportunist theologians such as Michael Schmaus. He was later made a “prince of the church” by Pius XII, and described as “the great theologian of Munich” by the publication “La Croix” on the 2nd of September 1954—or again a book entitled Katholisch-Konservatives Erbgut, of which someone wrote: “This anthology brings together texts from the main Catholic theorists of Germany, from Gorres to Vogelsang; it makes us believe that national-socialism was born purely and simply out of Catholic ideas.”
The bishops, made to take an oath of allegiance to Hitler by the Concordat, always tried to excel each other in their “devotion”: “Under the Nazi regime, we constantly find the fervent support of the bishops in all the correspondence and declarations from ecclesiastical dignitaries.”
In spite of the obvious difference between Catholic universalism and hitlerian racism, these two doctrines had been “harmoniously reconciled” according to Franz Von Papen; the reason for this scandalous accord was because “Nazism is a Christian reaction against the spirit of 1789.”
Let us come back to Michael Schmaus, professor at the Faculty of Theology in Munich, who wrote: “Empire and church is a series of writings which should help the building up of the third Reich as it unites a national-socialist State to Catholic-Christianity...
“Entirely German and entirely Catholic, these writings explore and favor relations and meetings between the Catholic Church and national-socialism; they open the way for a fruitful cooperation, as outlined in the Concordat... “The national-socialist movement is the most vigorous and massive protest against the spirit of the 19th and 20th centuries... The idea of a people of one blood is the focal point of its teachings and all Catholics who obey the instructions of the German bishops will have to admit that this is so... The laws of national-socialism and those of the Catholic Church have the same aim...”
This document proves the primordial part played by the Catholic Church in Hitler’s rise to power; in fact, it was a pre-established arrangement. It illustrates fully the kind of monstrous agreement between Catholicism and Nazism. The hatred of liberalism, which is the key to everything, comes out clearly.
In his book “Catholiques d’Allemagne,” Mr. Robert d’Harcourt of the French Academy writes: “The most vulnerable point, in all the Episcopal declarations which followed the triumphant elections of the 5th of March 1933, is found in the first official document from the church containing the signatures of all the German bishops. We are referring to the pastoral letter of the 3rd of June 1933, in which the whole of the German episcopate is involved.
“What form does this document take? How does it start? On a note of optimism and with this cheerful declaration: ‘The men at the head of this new government have, to our great joy, given us the assurance that they place themselves and their work on Christian ground. A declaration of such deep sincerity deserves the gratitude of all Catholics.’”
Since the start of the first world war, several popes have come and gone, but their attitude has been the same towards the two factions which confronted each other in Europe.
Many Catholic authors couldn’t hide their surprise—and grief—when writing about the inhuman indifference shown by Pius XII in the face of the worst kind of atrocities committed by those in his favor. Amongst many testimonies, we will quote one of the most moderate in its wording, brought against the Vatican by Mr. Jean d’Hospital, correspondent of “Monde”: “The memory of Pius XII is surrounded with misgiving. First of all, there is this burning question asked by observers from every nation, and even within the walls of the Vatican: Did he know of certain atrocities committed during this war, started and led by Hitler?
“Having at his disposition at all times, and from every quarter, the regular reports from the bishops... could he ignore what the German military heads could never pretend to: the tragedy of the concentration camps—the civilians condemned to deportation—the cold-blooded massacres of those who ‘stood in the way’—the terror of the gas chambers where, for administrative reasons, millions of Jews were exterminated? And if he knew about it why didn’t he, as trustee and first chorister of the Gospel, come out dressed in white, arms extended in the shape of the cross, to denounce a crime without precedent, to shout: No!?...
“Pious souls will search in vain encyclical letters, speeches and addresses of the late pope; there is no trace of any condemnation of this ‘religion of blood’ instituted by Hitler, this Antichrist... they will not find the condemnation of racism, which is an obvious contradiction to the Catholic dogma.”
In his book “Le silence de Pie XII” published by du Rocher, Monaco 1965, the author Carlo Falconi writes in particular: The existence of such monstrosities (exterminations en masse of ethnic minorities, prisoners and deported civilians) overthrows every standard of good and evil. They defy the dignity of their individual being and society in general to such an extent that we are compelled to denounce those who could have influenced public opinion, be they ordinary civilians or heads of states.
“To keep quiet in the face of such outrages would amount in fact to downright collaboration. It would stimulate the villainy of the criminals, stirring up their cruelty and vanity. But, if every man has the moral duty to react when confronted with such crimes, it is doubly so of the religious societies and their heads, and above all the head of the Catholic Church. Pius XII never expressed a direct and explicit condemnation of the war of aggression, even less about the unspeakable crimes committed by the Germans or their accomplices during that war. Pius XII did not keep quiet because he did not know what was happening: he knew of the gravity of the situation from the start, maybe even better than any other head of state in the world...” (p.12ff).
There is better still. The Vatican gave a helping hand to the carrying out of these crimes by “lending” some of its prelates to be made into pro-Nazi agents; these were Messeigneurs Hlinka and Tiso. It also sent to Croatia its own legate, R.P. Marcone, who, with the help of Monsignor Stepinac, had to keep an eye on the “work” of Ante Pavelitch and his Oustachis. Wherever we look, the same “edifying” spectacle presents itself.
As we have already shown, it is not only this monstrous partiality and complacency that we object to. The Vatican’s unpardonable crime lies in the decisive part played in the bringing about of two world wars.
Listen to what Mr. Alfred Grosser, professor at the Institute of political studies of Paris University, says: “The very concise book of Guenter Lewy: “The Catholic Church and Nazi Germany” (New York McGrawhill-1964) says that all the documents agree to show the Catholic Church cooperating with the Hitler regime... In July 1933, when the Concordat forced the bishops to swear an oath of allegiance to the Nazi government, the concentration camps were already open... the reading of quotations compiled by Guenter Lewy proves this overwhelmingly. We find in them some crushing evidence from personalities such as Cardinal Faulhaber and the Jesuit Gustav Gundlach.”
Only empty words can be found to oppose this stack of evidence which proves the culpability of the Vatican and its Jesuits. Their help was the main force behind the lightning rise of Hitler who, together with Mussolini and Franco, who in spite of appearances were but war pawns manipulated by the Vatican and its Jesuits.
The thurifers of the Vatican must bow their heads in shame when an Italian member of parliament cries out: “The pope’s hands are dripping with blood.” (Speech by Laura Diaz, member of parliament for Livourne, delivered at Ortona on the 15th of April 1946), or when the students of Cardiff University College choose as the theme for a conference: “Should the pope be brought to trial as a war criminal?”
* * * * *
Here is how pope John XXIII expressed himself when referring to the Jesuits: “Persevere, dear sons, in the activities which have already brought you well-known merit... In that way, you will gladden the Church and will grow with untiring ardor: the path of the just is as the light of dawn... May that light grow and illuminate the molding of the adolescents... In that way, you will help to carry out our spiritual wishes and concerns... We give our Apostolic Blessing with all our heart to your Superior General, to you and your coadjutors, and to all the members of the Society of Jesus.”
And from Pope Paul VI: “From the time of its restoration, this religious family enjoys the sweet help of God, and has enriched herself very quickly with great progress... the members of the Society have accomplished many important deeds, all to the glory of God and for the benefit of the Catholic religion... the church needs soldiers of Christ with valor, armed with a dauntless faith, ready to confront difficulties... that is why we have great hope in the help your activity will bring... may the new era find the Society on the same honorable path it trod in the past...” (Given in Rome, near St. Peter, on the 20th of August 1964, during his second year as pope).
* * * * *
On the 29th of October 1965, “l’Osservatore Romano” announced: “The Very Reverend Father Arrupe, General of the Jesuits, celebrated Holy Mass for the Ecumenical Council on the 16th of October 1965.” Here is the apotheosis of “Papal ethics”: the simultaneous announcement of a project to beatify Pius XII and John XXIII. “To strengthen ourselves in our striving for a spiritual renewal, we have decided to start the canonical proceedings for the beatification of these two great and godly pontiffs who are so dear to us.”
* * * * *
May this book reveal to all those who read it the true nature of this Roman Master, whose words are as “mellifluous” as his secret actions are ferocious.
 Adolphe Michel: “Les Jesuites” (Sandoz et Fischbacher, Paris 1879).
 A. Michel, op.cit.
 See Edmond Paris: Le Vatican contre l'Europe (Fischbacher, Paris), (also P.T.S., London), and L. Duca "L'Or du Vatican" (Laffront, Paris).
 Le catholicisme politique en Allemagne, Paris 1956, p.231, Ed. du Seuil.
 Gunther Buxbaum, “Mercure de France,” 15th of January 1939).
 Joseph Rovan, op.cit. p.214).
 Begegnungen zwischen Katholischem Christentum und nazional-sozialistischer Weltanschauung Aschendorff, Munster 1933.
 Paris, Plon, 1938, p.108.
 “Rome en confidence” (Grasset, Paris 1962, p.91ff).
 Edmond Paris, “The Vatican Against Europe” (P.T.S. London)
 Saul Friedlander: “Pie XII et le IIIe Reich”, (Ed. du Seuil, Paris 1964).
 “La Croix.” 2nd of April 1946.
 L’Osservatore Romano, 20th of October 1961.
 L’Osservatore Romano, 18th of September 1964.
 Pope Paul VI quoted in L’Osservatore Romano, 26th of November 1965.