Ecrits révisionnistes (1974-1998) BY ROBERT FAURISSON Chapter 22: A CONFLICT WITHOUT END

The revisionists have on more than one occasion proposed to their adversaries the holding of a public debate on the questions of the genocide, the six million, and the gas chambers. The Jewish organisations have always shied away. It is thus proved that they will not accept it. Even the Catholic Church today allows a form of dialogue with the atheists but the Synagogue, for its part, will never forget the offence which it has suffered(63) and thus resolve itself to running the risk of such a dialogue with the revisionists. Moreover, too many political, financial, and moral interests are at stake for the heads of either the state of Israel or the Diaspora to agree to launch a fair debate on the kosher version of second world war history.

Therefore, the test of strength will go on. I see no end to it. The conflict which we are observing between exterminationism and revisionism, that is, between, on the one hand, a fixed, official history and, on the other hand, a critical, scientific, secular history, is but one in the list which relates the endless struggle that faith and reason, or belief and science, have been carrying on in human societies for thousands of years. The faith in the Holocaust or Shoah is an integral part of a religion, the Hebraic religion, of which, upon a close look, the phantasmagoria of the Holocaust plainly appear to be a mere emanation. A religion has never been seen to cave in under the blows of reason, and we are not on the eve of seeing the Jewish religion vanish along with one of its most lively components. According to present-day interpretations, that religion is either fifteen hundred or three thousand years old, if not four thousand. It is not clear why those living in the year 2000 should enjoy the privilege of looking on at the demise of a religion so deeply rooted in the ages.

It can sometimes be heard that the Holocaust or Shoah myth might some day fade away, as Stalinist Communism foundered not long ago, or as the Zionist myth and the state of Israel will founder one day soon. But those who say so are likening unlike things. Communism and Zionism stand on unsteady ground; both presuppose largely illusory high aspirations in Man: general absence of selfishness, equal sharing among all, the sense of sacrifice, labour for the common good; their emblems have been the hammer, the sickle, and the kolkhoz for the former, and the sword, the plough, and the kibbutz for the latter. The Jewish religion, for its part, beneath the complex outward appearance provided by the masora and the pilpul, does not indulge in such flights of fancy; it aims low to aim straight; it relies on the real; underneath the cover of talmudic extravagance and intellectual or verbal wizardry, one may see that it is above all hand-in-glove with money, King Dollar, the Golden Calf, and the allurements of consumerism. Who can believe that those values will soon be losing their power? And besides, why should the winding up of the state of Israel bring in its wake evil consequences for the myth of the Holocaust? On the contrary, the millions of Jews thus forced to settle or resettle in the rich countries of the West would not miss the chance to bewail a Second Holocaust and, once again and still more forcefully, would blame the whole world for the new ordeal visited upon the Jewish people, who would then have to be compensated.

In the end, the Jewish religion and one sees this only too well in the tales of the Holocaust is anchored in that perhaps deepest zone of Man: fear. There lies its strength. There lies its chance for survival, despite all the hazards and despite the battering that its myths have taken at the hands of historical revisionism. By exploiting fear, the practitioners of Judaism win at every try.

I subscribe to the statement made by the French sociologist and historian Serge Thion (64) for whom historical revisionism, which over the past twenty-five years has won all the intellectual battles, loses the ideological war every day. Revisionism runs up against the irrational, against a quasi-religious way of thinking, against the refusal to take into account anything which originates from a non-Jewish sphere; we are in the presence of a sort of lay theology whose world-wide high priest is Elie Wiesel, ordained by the award of a Nobel prize.