Stranger Things: The Unusual Friends of Giovanni Battista Montini --- Isn't it Strange to think that if we did half of what these post-Vatican II popes did, we would ALMOST CERTAINLY GO TO HELL .....No wonder "Sister Lucy" had to be Cut and Pasted into Photos with him in 1967. Read Below Selections from Randy Engels' Article, "Paul VI and the Church's Paradigm Shift on Homosexuality."
Montini and the Modernists:
Once in Milan, the 57-year-old Montini found himself suddenly free, after 30 years, from all Curial oversight and papal restraint. Archbishop Montini set a new course for himself that would leave an indelible mark on his bishopric and future pontificate. He gathered about him a coterie of like-minded liberal fellow travelers, anarchists, Communists, Socialists, Mafiosi, and members of Milan’s artistic and literary avant-garde. As virtue attracts men of virtue, so vice attracts men of vice. The rumor mills of Milan began to run full throttle.
It soon became very clear that Montini was not a Marian priest. He was, in fact, a Maritainist priest, an altogether different being.
From almost the first day of his arrival, the Milanese, who have a great devotion to the Mother of God, started to complain that Archbishop Montini lacked “Marian sensitivity,” a charge reinforced by the archbishop’s conspicuous absence from traditional May crowning festivities and pilgrimages to Loreto, and his non-participation in the public recitation of the Rosary. Pope Paul VI’s biographer Hebblethwaite tried to soften the criticism by claiming that Montini favored a “Christ-centered mariology” instead, but even this verbal concession fell short of the mark.
In truth, the theology of Battista Montini was anthropocentric not theocentric. It was man-centered not God-centered.
Montini was the greatest and most influential disciple of Jacques Maritain and his “Integral Humanism” aptly described by H. Caron in Le Courrier de Rome as embracing “…a universal fraternity of men of good will belonging to different religions or no religion at all. It is within this fraternity that the Church should exercise a leavening influence without imposing itself and without demanding that it be recognized as the one true Church.” 
The Abbé Georges de Nantes captures the spirit of Maritain’s “Intergral Humanism” in his acronym MASDU – a Movement for the Spiritual Animation of World Democracy (Mouvement d’Animation Spirituelle de la Democratie Universelle) in which the Declaration of the Rights of Man replaces the Gospel of Jesus Christ, World Democracy has become analogous to the Kingdom of God on earth, and the function of religion is to provide inspiration and Spiritual Animation for mankind thus regenerated – the end product of MASDU being the complete annihilation of Religion and “its metamorphosis into atheistic Humanism.”
It was said of the new Archbishop of Milan that he didn’t hear church bells, he heard factory whistles.
Montini and the Leftists:
It is not surprising therefore that on one of his visits to the Archbishop’s residence, Jacques Maritain, the once great Thomistic philosopher, brought with him, Saul David Alinsky, the “Apostle of Permanent Revolution.” Montini was so impressed with the man who Maritain called his “warm, personal friend” and “one of the really great men of this century,” that the archbishop invited Alinsky to be his guest for a fortnight in order to consult with him on the Church’s relationship to local Communist unions.
Born in Chicago in 1909, Saul Alinsky, a non-believing Jew, was a graduate of the streets of Chicago and the University of Chicago. In 1940, he founded the Industrial Areas Foundation as a showcase for his revolutionary tactics for mass organization for power. Alinsky’s closest associates were to be found among the Catholic hierarchy and clergy including Cardinal Mundelein, his protégé Bishop Bernard Sheil, and activist-priest Msgr. John Egan, a prime mover in Call to Action. Alinsky’s principle source of seed money and support was the Rockefeller family, the wealthy and secret Communist Marshall Field, and the United States Catholic Conference and AmChurch. Alinsky worked closely with the Communist Party/USA until his break with the Party after the signing of the Nazi-Soviet Pact.
In “Jacques Maritain and Saul David Alinsky – Fathers of the ‘Christian’ Revolution,’” Hamish Fraser, editor of Approaches wrote of Alinsky:
Alinsky himself is a product of both Freemasonic and Revolutionary Marxist naturalism both of which appreciate the necessity of elites to the seizure and the maintenance of effective power.…Alinsky was an unbeliever to whom the very idea of dogma was anathema.…Given Alinsky’s naturalism it is not surprising that there is no room in his “social ethics” for any absolutes, for anything intrinsically “good” or “evil.” …Divorced once and legally married thrice, he spoke contemptuously of “the old culture when virginity was a virtue.…Alinsky’s “church of today and tomorrow’ is to be neither Catholic, Protestant, Jewish, Islamic, Buddhist nor Animist, but a one-world syncretism, synaptic amalgam of all and every existing belief.
As Fraser notes, what was most unique about Saul Alinsky was not “his recipe for a one-world syncretist ‘church,’ but that he was the first to have his ideas widely accepted within the Catholic Church.” However, had not Jacques Maritain and his greatest disciple Pope Paul VI laid the foundation for the Revolution in the Church, Alinky’s alliance and intimacy with the Church would have been impossible, concludes Fraser.
During his eight years as Archbishop of Milan, Montini’s increasingly radicalized politics brought him into conflict with other members of the Italian Episcopal Conference including Archbishop Gilla Vicenzo Gremigni of the Diocese of Novara.
Once he had established himself in the diocese, Archbishop Montini made a decision to dissolve and relocate Il Popolo d’Italia, a well-established newspaper published in the Diocese of Novara. Bishop Gremigni, the Ordinary of Novara, protested, and rightly so, that the matter lay outside of Montini’s jurisdiction.
In early January 1963, only six months before his election to the Chair of Peter, Montini was reported to have sent the Archbishop of Novara a letter of such a nature that Gremigni experienced a fatal heart attack upon readings its contents. The letter was found by Gremigni’s Auxiliary Bishop, Msgr. Ugo Poletti, and kept in his possession. When Montini departed from Milan for Rome the ghost of Archbishop Gremigni followed him in the person of Msgr. Poletti. In 1967, the Italian media received a tip that the pope was somehow connected to Archbishop Gremigni’s death. Shortly thereafter, Pope Paul VI appointed Poletti to head the Diocese of Spoleto. It was the first of a seemingly miraculous series of spontaneous papal promotions for the ambitious prelate that included the post of Vicar of Rome and a red hat awarded by Pope Paul VI on March 5, 1973.
Montini and the Masons:
The Archbishop’s Milan Mafia
Two of Montini’s closest aides in Milan were Msgr. Giovanni Benelli and Msgr. Pasquale Macchi.
Montini had recruited Benelli at the age of 26 only a few years after his ordination, to serve as his secretary at the Secretariat of State. When Montini went to Milan, Benelli followed. After Montini’s election to the papacy, Benelli followed him back to Rome. In 1966, the 45-year-old cleric served for a year as Papal Nuncio to Senegal, and then returned to Rome as Paul VI’s representative to the Roman Curia. One year before his death, Pope Paul VI made his faithful servant a Cardinal and installed him as Archbishop of Florence. One of Benelli’s most famous protégés was American priest Father (later Cardinal) Justin Rigali.
Benelli’s rival for Montini’s attention and affection was the Archbishop’s private secretary, Msgr. Pasquale Macchi, dubbed “Montini’s Mother Pasqualina.” A native of Varese about 34 miles north of Milan, Macchi, was a seminary teacher and he knew his way around the city of Milan and its underworld. Macchi had an affinity for French philosophy and modern art and he brought many of his artistic friends to meet Archbishop Montini.
After Montini’s election to the papacy, Macchi followed his master to Rome where he became the pope’s advisor on all things esthetic and the keeper of dark secrets. Macchi, who Peter Hebblethwaite claimed was “well connected in the world of high finance” was on intimate terms with four of Pope Paul’s top financial advisors Michele Sindona, Msgr. Paul Marcinkus, Roberto Calvi and Bishop Donato DeBonis – crooks all.
Although dissimilar in personality and temperament, Macchi and Benelli did have at least one thing in common – Freemasonry.
In 1976, the names (along with code names and date of initiation) of Msgr. (later Archbishop) Pasquale Macchi and Msgr. (later Cardinal and Secretary of State) Giovanni Benelli, appeared on a list of highly placed Vatican officials belonging to secret societies. The list was published in the journal Il Borghese. However, the charges that both men, intimates of the Holy Father, were Freemasons appeared to have no effect on their future advancement under the pontificates of Pope Paul VI and Pope John Paul II.
Montini and the Mafia:
Archbishop Montini Meets “the Shark”
Michele Sindona, aka, “the Shark” was an underworld financial fixture in Milan long before Montini became Archbishop.
Born in Messina at the eastern end of Sicily in 1917, the Jesuit educated Sindona was studying law when the British and American troops invaded Italy during World War II. The enterprising Sindona decided to take advantage of the lucrative black market and went into the lemon and wheat business. Since the Sicilian Mafia controlled the produce trade, Sindona cut a deal with Mafioso head, Vito Genovese, whereby he would turn over a certain percentage of his earnings for protection from the mob for his business and his person.
In 1948, Sindona left the poorer war-ravaged southern boot of Italy and migrated north to the richer industrialized city of Milan where he became a “financial advisor” to a number of influential and wealthy Milanese. His Mafia credentials traveled north with him.
In 1954, when Sindona learned that Pius XII had appointed Msgr. Montini to the See of Milan, he secured a letter of introduction to the new Archbishop from the Archbishop of Messina, his home diocese. Sindona soon had a new client in Montini and the Milanese Church.
Archbishop Montini was so grateful to Sindona, that he took the Sicilian to Rome and introduced him to Pope Pius XII and Prince Massimo Spada, a senior official at the Istituto per le Opere de Religioni (the Institute for Religious Works). The IOR, which is popularly known as the Vatican Bank functions as a depository for the Church’s patrimony earmarked for charitable works. Sindona became “a man of confidence” and was given virtually full control over the IOR’s foreign investment program.
The gross assets of the IOR at the time were over $1 billion, but money was secondary to the IOR’s tax-free status and its potential as a laundry for washing dirty money, specifically, Mafiosi earnings from heroin trade, prostitution and illegal political contributions from underground sources including Freemasons.
In 1960, Sindona, operating under the old adage “the best way to steal from a bank is to own one,” purchased his own bank, the Banca Privata, and within a very short time was receiving deposits from the IOR. He used these funds to pyramid his own financial investments and started to launder illegal funds through the Vatican Bank.
After the election of Pope Paul VI, Sindona followed Montini to Rome and became a major player at the IOR. His operations and financial portfolio grew exponentially. In 1964, Sindona formed an international currency brokerage firm called Moneyrex with 850 client banks and annual financial dealings of $200 billion. Many members of the Palazzo, the rich and famous of Rome, used the firm to shield their fortunes from taxation through illegal offshore accounts. Sindona kept a secret ledger of his clients’ transactions with Moneyrex as insurance for a rainy day. The Vatican and Pope Paul VI, along with the name and numbers of the secret accounts of high ranking members of the Christian Democratic Party as well the Socialist and Social-Democratic Parties were all in Sindona’s little black book.
By the late 1960s, the “Gruppo Sindona” included six (later nine) banks in Italy and abroad and more than 500 giant corporations and conglomerates. One of the banks, the Franklin National Bank of New York, the 18th largest bank in the United States with assets of more than $5 billion, was purchased in part with money Sindona had skimmed off from his Italian banks. He also skimmed off funds from his secret masters, that is, the Sicilian Mafia and, after 1971, from the Propaganda Duo (P2), a Mafia-inspired Masonic Lodge catering to Italy’s elite headed by Grandmaster Licio Gelli. In addition, Sindona was handling financial transactions for the U.S. Central Intelligence Agency (CIA) which during the post-war period was pouring large sums of money into Italy, some of which made its way to the Vatican Bank.
Meanwhile Sindona’s friend, Pope Paul VI was the recipient of bad tidings from the State. The Italian government was threatening to remove the fiscal tax exemption on the Church and Church properties and investments that the Holy See had enjoyed since the days of Mussolini’s Fascist regime. Under the revised tax-code, the Vatican State would be taxed like any other corporate entity. Sindona proposed a scheme to hide Vatican money in offshore investments and the pope agreed.
One of Sindona’s prominent protégés was a native Milanese by the name of Roberto Calvi.
Montini and the New Liturgists:
The Montinian Pontificate
There was no question in the minds of the Cardinals of the Church gathered in Rome on June 19, 1963, for the purpose of electing a new pope, that upon his death, Pope John XXIII wanted Archbishop Montini to succeed him. And so it happened. It is significant, however, that even after Montini had secured the votes necessary for his election, between 22 to 25 cardinals, mainly Italians and members of the Curia, men who knew him best, refused to cast their final vote for him.
Following his installation on June 30, 1963, Pope Paul VI pledged to complete the work of the Second Vatican Council begun by Pope John XXIII under his (Montini’s) instruction and guidance. And so he did.
The 15-year pontificate of Paul VI was marked by a series of unprecedented crises and betrayals as has rarely been seen in the Roman Catholic Church at any point in its 2000 year-old history.
The betrayals associated with the Second Vatican Council were put into motion by Pope John XXIII, who used his authority to facilitate the restructuring of the ten Conciliar Commissions. Pope John jettisoned all the original schemas drawn up by the Council’s Preparatory Commission over a three-year period, save one, the schema on the Sacred Liturgy. Under Paul VI, the original schemas were replaced by new texts in keeping with the planned agenda that had been worked out by Archbishop Montini and the Rhine Group before the opening of the Council.
The Post-Conciliar Church of Pope Paul VI will be remembered for the following:
◦The Rape of the Liturgy
The financial ravaging and pillaging by Montini’s friends Sindona, Calvi and Marcinkus pale into insignificance when compared to the rape of the Sacred Liturgy orchestrated by Pope Paul VI and carried out before the whole world. Of all the disasters to befall the Church in the post-Conciliar era, none was more deadly than the destruction of the Roman rite Mass that comes down to us from the Apostles. The Holy Sacrifice of the Mass is the foundation of Catholic worship. It is in the Mass that the central act of Transubstantiation, that is the changing of bread and wine into the Body and Blood of Christ, takes place. The Mass is the font of grace. It is in the Mass that the priest realizes his true identity as High Priest and intermediary between God and man.
In was an act of inexplicable audacity for Pope Paul VI to replace the Mass of the Roman rite with a bastardized and Protestantized service called the Novus Ordo Missae (New Order of the Mass) and to impose it on priests and faithful alike.
The liturgical “reforms” of Pope Paul VI included not only the wholesale destruction of the traditional Mass, but the tampering with every aspect of liturgical life including the Liturgy of the Hours (Psalter, Biblical Readings, Hymns, Chants, Intercessions), the Litany of the Saints, the Sacraments (Baptism, Confirmation, Holy Communion, Penance, Extreme Unction, Marriage, and Holy Orders), Blessings, Pontifical Rites, the Church Calendar and Sacred Music. By a miracle of grace, only the devotional of the Rosary was spared from mutilation.
Montini and the Phenomenological Existentialists
◦The Attack on Thomistic Philosophy
Under Paul VI, Thomistic Scholasticism and the Natural Law Tradition were discarded in favor of a “Scripture-based” ethic and other new scientific, theological and ecclesiastical modes of thinking such as Phenomenology and Existentialism.
◦The Undermining of the Priesthood and Religious Life
Montini and the Effeminate "Priests:
In sharp contrast to the image of the pre-Conciliar priest as being virile, masculine and celibate, the perception of NewPriest of NewChurch is decidedly effeminate and often unchaste.
As noted by Rev. Fr. James McLucas in his essay “The Emasculation of the Priesthood,” the “expansive absorption of many sacred functions by the laity that were formerly reserved to the ordained …is inherently hostile to a healthy masculinity…”
The perception of the Vatican II priest is one of softness and sentimentalism. NewPriest is charming and accommodating. He is ecumenical. He neither condemns error or those teaching error. He is everything and anything but manly. He is, in the words of Dr. Conrad Baars, incapable of doing battle “against evil for the sake of the good, ready to be hurt, but also, if need be, ready to hurt!”
Fr. McLucas states that Pope Paul VI acted to weaken a mandatory celibate priesthood by opening the permanent diaconate to non-celibates, that is to married men, even though “there has never been a Holy “Order” that was non-celibate since the mandating of celibacy in the Western Church.” The practice of admitting married Protestant minister converts to the priesthood has also contributed to breaking down resistance to mandatory celibacy, says McLucas.
The Montinian Church eliminated “minor orders,” thus opening the door for “layministers” to take over the roles of lector and acolyte that were once reserved for men entering the ordained priesthood, says McLucas. This novel practice paved the way for the “laypresider Communion rite,” he states. 
“ … The assumption of sacred functions by the laity, reserved to the ordained for at least fifteen hundred years,” says McLucas, “is poisoning the priesthood.” “The contention proceeds from a simple premise: if the priesthood is reserved to men, as has been taught by the Church, then what does harm to the masculine nature of the ordained weakens the priesthood itself,” McLucas argues.
Pope Paul VI also weakened the priesthood in other ways.
He presided over the wholesale laicization (reduction to the lay state) of thousands of validly ordained priests granting them dispensations pro gratia. According to Amerio, the overall effect of these habitual dispensations was to reduce the onus of defection and to change the moral and juridical character of the breaking of vows and the abandonment of vocations. The deemphasis of the sacerdotal and sublime dignity of the priesthood implicit in the Novus Ordro service and the laxity of discipline and morals that characterized seminary life and the priesthood in the Post-Conciliar period contributed to the overall decline of the priesthood and religious life.
◦The Abolition of the Oath Against Modernism
The action speaks for itself.
◦The Gutting of the Roman Curia
The destruction of the Roman Curia, despised by Montini from his earliest years at the Secretariat of State, was another “accomplishment” of the Montinian pontificate. Pope Paul VI mandated the retirement of bishops at the age of 75 and removed their right to vote at a conclave after the age of 80. In doing so, Montini cleared the Holy Office (renamed the Congregation for the Doctrine of the Faith) of “dead wood,” that is, prelates who were highly esteemed as men of faith, honor, character, experience and wisdom. He replaced them with men of less merit, but more to his own liking and inclinations.
As Amerio notes, in the Montinian Church there was a “decline in the formal and technical working of the Curia.” The use of Latin, which permitted the members of the Curia to express statements with “nobility, lucidity, and precision in Curial style,” fell into greater disuse. Even Pope Paul himself was haunted by his lack of scholarship and precision in his speeches and written works, says Amerio. With the decline of the Curia came the rise in power of national episcopal conferences where the collective borg decides who shall and who shall not be awarded a bishopric depending on the candidate’s willingness to cooperate with the leaders of the Church bureaucracy.
◦The Unprecedented Fraternization of the Church with heretics, schismatic and other traditional enemies of the Church including Communists, Freemasons, Zionists and functionaries of the so-called New World Order.
The “spirit” of Vatican II hailed by all the enemies of the Church as a sure sign of divine approbation was the same “spirit” that inspired the French Revolution and its Masonic motto – égalité, liberté and fraternité.
◦The Proliferation of Ecumenical Misadventures
Especially ominous to the welfare of the Church and the faithful was the increased support and contacts Paul VI made with the Soviet-dominated World Council of Churches notorious for its funding of terrorists and “wars of liberation” in Latin America and Africa. To borrow a phrase from the late Archbishop Lefebvre, Pope Paul VI’s inter-faith activities were an exercise in “public blasphemy.”
◦The Betrayal of Josyf Ivanovycè Cardinal Slipiy of the Ukraine and József Cardinal Mindszenty, Primate of Hungary, and the countless millions of victims of International Communism throughout the world most especially in Hungary, Czechoslovakia, South Vietnam, Angola, Mozambique and Uganda.
◦ The Humanae Vitae Debacle or a lesson on how to undermine Church doctrine and morals without changing Church doctrine and morals.
As has already been noted, a short time before his death, Pope John XXIII, at the prompting of Archbishop Montini, established a special Vatican Commission to study the issue of the regulation of births and demographic considerations with special emphasis on the reexamination of the Church’s traditional ban on contraception in light of new scientific means of hormonal-induced sterility.
The formation of a commission responsible only to the pope effectively bypassed the guardians of the faith at the Roman Curia. Once in office, Paul VI established a new and expanded three-tiered Commission to study and make recommendations to him on the question of the “Pill” and related issues. A period of six years elapsed between the founding of the original Commission in 1963 and the issuance of Humanae Vita in 1968. This was more than sufficient time to create a state of doubt as to whether or not the Church would continue to uphold the ban against contraception. The old adage “lex dubia non obligat” (a doubtful law does not bind) gained currency among many Catholics. By the time Humane Vitae was issued, it was, for many Catholics, a “dead letter.” The whole exercise had been a lesson in how to undermine dogma and morals without changing dogma and morals.
The crisis was further complicated by Paul VI’s unwillingness to enforce the ban on contraception in the face of organized and public opposition of Catholic priests and religious and professors in Catholic universities and colleges to Humane Vitae. The total effect of the long-delayed affirmation of the ban on contraception, combined with the failure to discipline those in positions of authority in the Church who were in a state of rebellion against the teaching and the teacher, was to cast a long shadow over the Church’s ability to speak infallibly on matter of faith and morals.
All of the above mentioned actions associated with the reign of Pope Paul VI had catastrophic repercussions for the Church.
Montini and the Sodomites:
Also, each in its own way benefited the rapidly expanding Homosexual Collective both within and without the Church during the Post-Conciliar era and each played a role in the paradigm shift in the Church’s position on the vice of homosexuality that flowed out of the Second Vatican Council.
Yet there still remains one further factor that needs to be considered when examining the Homosexual Collective’s extraordinary success in colonizing the Catholic Church in the United States and abroad, and that is the matter of Pope Paul VI’s alleged own habituation to the vice of homosexuality.
t is significant that the Homosexual Collective’s identification of Pope Paul VI as a homosexual took place long before the subject of homosexuality became part of the American consciousness. In other words, the rumor that Montini was sexually attracted to young men was part of the gossip-line of the Collective long before charges of homosexuality were publicly brought against the pope.
In the United States, the North American Man/Boy Love Association (NAMBLA) at its organizational meeting held on December 2, 1978 at Boston’s Unitarian Community Church, claimed: “…The Church condemns sexual deviance, but it is hypocritical, i.e., tolerating and even rewarding personal sexual hypocrisy at the highest levels as long as outward fealty is displayed to central control: Cardinal Spellman and Paul the Sixth (sic) are recent examples.”
The Testimony of Robin Bryans
As revealed in the concluding segment on the Cambridge Spies, Robin Bryans, aka Robert Harbinson, the Irish writer and self-confessed homosexual, in his 1992 autobiography, The Dust Never Settles, claims that his friend Hugh Montgomery told him that he (Montgomery) and the young Montini had been lovers.
To reiterate, Hugh Montgomery was the brother of the well-known artist Peter Montgomery, the long-time sex partner of Cambridge spy Anthony Blunt. Bryans says that Hugh Montgomery was also a one-time lover of the powerful and well-known homosexual diplomat Sir Gilbert Laithwaite.
During the mid-1930s, Hugh Montgomery was assigned a diplomatic post at the Vatican as the Chargé d’Affaires under Sir Alec Randall, the British representative to the Holy See. It was here that Hugh met an equally up and coming Italian junior diplomat, Msgr. Battista Montini, who allegedly shared Hugh’s sexual proclivities and the two men allegedly engaged in an affair.
According to Bryans, Hugh Montgomery and his friend Battista Montini fraternized with some pretty eccentric characters during those days including Viscount Evan Tredegar, an aristocratic convert to Catholicism who served as a Privy Chamberlain to Pope Benedict XV.
The Viscount enjoyed titillating his friends with tales of his sexual exploits and the occult including his first-hand experiences with the Black Mass using human blood, urine and semen. After the death of Pope Benedict XV and the election of a new pope, Pius XI, Tredegar automatically lost his honorary position of Privy Chamberlain. He abandoned his dream of being a priest and returned to his ancestral home in Wales and married. According to a close friend, Tredegar kept a picture of the young Montini “cheek by jowl with that of an ‘able-bodied’ sailor” on his bedside table along with other photographs of royalty.
In an interview with British writer Stephen Dorril, co-author of Honeytrap -The Secret Worlds of Stephen Ward, Bryans repeated the story of Hugh Montgomery’s affair with Montini. Dorril said he found Bryans to be pretty much on the money when it came to his recollections of his early days as a member of the London’s elite homosexual clique.
Hugh Montgomery eventually converted to Catholicism, entered Beta College, and was ordained a Catholic priest. Little more is known about the controversial churchman.
If it is true that Montini engaged in a homosexual affair as a junior diplomat at the Vatican, it is almost certain that at least some members of the Roman Curia would have heard the rumors. However, since the young Battista was well protected by his politically powerful family and by other influential prelates including Eugenio Pacelli, the future Pius XII, there is little that could have been done to remove Montini from his diplomatic post.
The Claims of Roger Peyrefitte
Roger Peyrefitte, French novelist and former ambassador was born in 1907. He is an avowed a homosexual and known for his outspoken views in defense of “gay rights.”
In 1976, Peyrefitte gave an interview to D.W. Gunn and J. Murat representing the Gay Sunshine Press on the subject of Pope Paul VI’s alleged homosexuality.
Peyrefitte said that in January 1976, the pope gave a public speech in which he condemned homosexuality, masturbation and premarital sex. Peyrefitte said he was incensed by the pope’s hypocrisy since it was known in certain circles that while Montini was Archbishop of Milan he had a homosexual affair with a young movie actor, whose name Peyrefitte knew. The French writer said that he did not get this information from “communists or doormen” but from members of the Italian nobility with whom he was well acquainted. His Milanese sources indicated that it was a political secret in certain circles that Montini went to a “discreet house” to meet boys and that he had a particular favorite whose first name was Paul.
Following Paul VI’s condemnation of homosexuality, a French reporter from Lui came to interview Peyrefitte. That is when Peyrefitte exposed Montini’s homosexual background in Milan.
The Lui interview was picked up and reproduced by the Italian weekly newsmagazine Tempo in Rome on April 26, 1976. Peyrefitte said it was as if a time bomb had gone off.
The Vicar of Rome and the Italian Episcopal Conference called for a universal “Day of Consolation” for calumny against the Holy Father. On Palm Sunday, the pope issued a statement from his balcony at the Vatican, “….Delle cose orribili e calunniose…” Peyrefitte said that his accusations against the pope went everywhere in the world.
In O Vatican! A Slightly Wicked View of the Holy See, former N. Y. Times Rome Bureau correspondent Paul Hofmann repeats the Peyrefitte charges against Montini. He names the well-known Italian actor, Paolo Carlini, whom Montini was alleged to have met in Milan when he was Archbishop and who later became a frequent visitor to Pope Paul VI’s private quarters at the Vatican.
More Charges by the Abbé de Nantes
In the summer of 1993, the Abbé Georges de Nantes, founder of the League of the Catholic Counter-Reformation in Troyes, France in 1969, expounded on the charges of homosexuality against Pope Paul VI in the June-July issue of The Catholic Counter-Reformation in the XXth Century.
The Abbé said that his comments were in response to the announcement of Pope John Paul II on May 13, 1993, the Feast of Our Lady of Fatima, that the canonization process for Pope Paul VI was going forward following the preliminary diocesan proceedings carried out in Milan in 1992.
“I have received the news of the opening of the canonization process of my predecessor Paul VI. For me, he was a father in a personal sense. That is why I cannot express my great joy and gratitude,” declared Pope John Paul II.
The charge of homosexuality against Pope Paul VI in Counter-Reformation begins with the Abbé recalling the charges of Paul Hofmann’s concerning la Mafia Milanese, that is, Archbishop Montini’s notorious connections to the Mafia and Freemasonry syndicate in Milan.
Abbé de Nantes then makes a reference to a quote taken from an unnamed paperback in his possession that refers to a non-Italian Cardinal, “a big man, affable and keen eyed,” whom Pope Paul VI had appointed to a key Vatican post and who had a reputation for pederasty with the ragazzi, the boys in the quarter behind the Vatican. He says that he was aware that after the election of Montini to the Chair of Peter there was an inordinate rise in the numbers of homosexual seminarians and priests in the United States and the Netherlands. Yet Rome did nothing, he says.
Finally the Abbé recalls an incident that occurred on the eve of the 1963 conclave that elected Montini pope. He said, Reverend Father de Saint-Avit of St. Paul-Outside-The-Walls Basilica informed him the evening that the conclave opened that the morality section of the Milan police had a file on Montini. Therefore, the new pope could not and would not be Montini. But it was Montini!
The Abbé de Nantes then addresses Pope John Paul II:
So, after the scandal of the election of an avowed homosexual to the Throne of Saint Peter having poisoned the Church, You, Most Holy Father, would have him relive and gain strength by having this same wretch of a Paul VI raised to the altars, and his bones offered as relics to the faithful for their pious kisses, and his tormented face presented to their fervent gaze in Bernini’s Gloria? Ah no, that is impossible. It will not be!
The Revelations of Franco Bellegrandi
Atila Sinke Guimarães in his latest work Vatican II, Homosexuality & Pedophilia, raises the issue of Paul VI’s homosexuality. Guimarães quotes Franco Bellegrandi, a former member of the Vatican Noble Guard, part of the papal military corps, who witnessed the unfortunate changes that occurred at the Vatican after Pope Paul VI took office.
Bellegrandi repeats the charge that while Archbishop of Milan, Montini, dressed in civilian clothes, was picked up by the local police on one of the archbishop’s nocturnal visits to the male brothels of the city.
The former Vatican guard describes the homosexual colonization process that he says began under Pope John XXIII, but which accelerated under Montini’s rule – a process with which the reader should by now be thoroughly familiar. Bellegrandi says that old employees were turned out of their jobs at the Vatican to make room for Montini’s favored brethren afflicted with the same vice. They in turn brought along their favorite catamites – “effeminate young men wearing elegant uniforms and make up on their faces to dissimulate their beards,” says Bellegrandi.
Bellegrandi says that he was told by an official of the Vatican security service that Montini’s actor-friend was permitted free access to the pontifical apartments and was seen taking the papal elevator at night.
The Issue of Blackmail
One of the statements made by Bellegrandi that attracted my attention was that Montini no sooner took office than he was subject to blackmail by Italian Freemasons. In exchange for their silence regarding Archbishop Montini’s furtive sojourns to Switzerland to rendezvous with his actor-lover, who appears to have been quite open about his relationship with the prelate, the Masons demanded that the pope eliminate the Church’s traditional ban on cremation after death. The pope complied.
This is not the first time that Montini’s sexual perversions made him a likely target of blackmailers.
In my correspondence with a British writer known for his familiarity with the operations of MI6, England’s foreign intelligence service, this writer inquired as to whether or not he believed that Montini’s homosexuality laid him open to blackmail by British or Soviet intelligence agents during the Second World War. He said that he believed that the British (MI6) and the Americans (OSS) knew about Montini’s homosexuality and used it against him to gain his cooperation in running the Vatican-Allied ratlines after the war. He said he had no corresponding knowledge concerning the Soviets.
Information on the possible blackmail of Montini by the Soviet KGB and GRU after the war came from another source.
An elderly gentleman from Paris who worked as an official interpreter for high-level clerics at the Vatican in the early 1950s told this writer that the Soviets blackmailed Montini into revealing the names of priests whom the Vatican had clandestinely sent behind the Iron Curtain to minister to Catholics in the Soviet Union during the Cold War. The Soviet secret police were on hand as soon as the priests crossed over the Russian border and the priest infiltrators were either shot or sent to the gulag.
The extent to which Pope Paul VI was subject to blackmail by the enemies of the Church will probably never be known. It may be that, in so far as the Communists and Socialists were concerned, blackmail was entirely unnecessary given Montini’s cradle-to-grave fascination and affinity for the Left. On the other hand, the Italian Freemasons, MI6, the OSS and later the CIA and the Mafia were likely to have used blackmail and extortion against Montini beginning early in his career as a junior diplomat, then as Archbishop of Milan and finally as Pope Paul VI.
The File of Cardinal Pietro Palazzini
Born on May 19, 1912, in Piobicco, Italy, the great scholar and theologian Pietro Cardinal Palazzini served as Prefect of the Congregation for the Causes of Saints from 1980 to 1988. He died on October 11, 2000.
In May 1992, the beatification cause of Paul VI was introduced by the Vicar of the Pope for Rome, Cardinal Camillo Ruini and all seemed to be proceeding well until 1997. According to Father Luigi Villa, editor of Chiesa viva, “Card. Pietro Palazzini had sent a letter to the Postulator for the “cause of beatification” of Paul VI that contained three names of the last homosexual lovers of Paul VI.” Villa stated that Cardinal Palazzini was in possession of “two binders of documents that demonstrated, unequivocally , the impure and unnatural vice of Paul VI.” [add endnote 137]
The Curtain Comes Down
There can be no question that Pope Paul VI’s homosexuality was instrumental in the paradigm shift that saw the rise of the Homosexual Collective in the Catholic Church in the United States, at the Vatican and around the world in the mid-20th century.
Pope Paul VI played a decisive role in the selection and advancement of many homosexual members of the American hierarchy including Joseph Cardinal Bernardin, Terence Cardinal Cooke, John Cardinal Wright and Archbishop Rembert Weakland and Bishops George H. Guifoyle, Francis Mugavero, Joseph Hart, Joseph Ferrario, James Rausch and their heirs.
The knowledge that a homosexual sat in the Chair of Peter – knowledge that spread like wild-fire on the “gay” gossip circuit – would certainly have served as an inducement for homosexual men to aspire to the priesthood and even prompt them to contemplate the unthinkable – a religious order or community composed exclusively of sodomites.
Most importantly, the long-guarded quasi-secret of Paul VI’s homosexual life has, for decades, contributed to the silence and cover-up by the American hierarchy on the issue of homosexuality in general and the criminal activities of pederast priests in particular.
But it is a secret no longer.
The final piece of the puzzle has been put in place.
“Our Lady of Fatima, pray for us.”