The Zionist Jew World Order

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Re: The Zionist Jew World Order

Post by Joey_3BM-FM on Mon Oct 23, 2017 11:32 pm

csp wrote:I guess I'm a bigoted nazi conspiracy theorist Rolling Eyes

Certainly not!

These are exactly the kind the tactics, the perpetrators like to use to plan ahead, to prey on a vulnerable & gullible public,  in order to be successful.
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Joey_3BM-FM

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Re: The Zionist Jew World Order

Post by Kostas on Thu Oct 26, 2017 12:08 am



Commisary to the Gentiles

The First to See the Possibilities of War by Propaganda
Marcus Eli Ravage


Original copy of artical you can reed on :

https://archive.org/stream/CommisaryToTheGentiles/Ravage_2#page/n0/mode/2up

You Christians worry and com-
plain about the Jew's influence
in your civilization. We are,
you say, an international people, a
compact minority in your midst,
with traditions, interests, aspirations
and objectives distinct from your
own. And you declare that this state
of affairs is a menace to your orderly
development; it confuses your im-
pulses; it defeats your purposes; it
muddles up your destiny. I do not
altogether see the danger. Your
world has always been ruled by
minorities; and it seems to me a
matter of indifference what the re-
mote origin and professed creed of
the governing clique is. The influ-
ence, on the other hand, is certainly
there, and it is vastly greater and
more insidious than you appear to
realize.

That is what puzzles and amuses
and sometimes exasperates us about
your game of Jew-baiting. It sounds
so portentous. You go about whis-
pering terrifyingly of the hand of the
Jew in this and that and the other
thing. It makes us quake. We are
conscious of the injury we did you
when we imposed upon you our
alien faith and traditions. Suppose,
we say tremblingly, you should wake
up to the fact that your religion,
your education, your morals, your

476



social, governmental and legal sys-
tems, are fundamentally of our mak-
ing! And then you specify, and talk
vaguely of Jewish financiers and
Jewish motion-picture promoters,
and our terror dissolves in laughter.
The got, we see with relief, will never
know the real blackness of our
crimes.

We cannot make it out. Either
you do not know or you have not the
courage to charge us with those deeds
for which there is at least a shadow
of evidence and which an intelligent
judge and jury could examine with-
out impatience. Why bandy about
unconvincing trifles when you might
so easily indict us for serious and
provable offenses? Why throw up to
us a patent and clumsy forgery such
as the Protocols of the Elders of Zion
when you might as well confront us
with the Revelation of St. John?
Why talk about Marx and Trotski
when you have Jesus of Nazareth
and Paul of Tarsus to confound us
with ?

You call us subverters, agitators,
revolution-mongers. It is the truth,
and I cower at your discovery. It
could be shown with only the slight-
est straining and juggling of the facts
that we have been at the bottom of
all the major revolutions in your
history. We undoubtedly had a



COMMISSARY TO THE GENTILES



477



sizable finger in the Lutheran Re-
bellion, and it is simply a fact that
we were the prime movers in the
bourgeois democratic revolutions of
the century before the last, both in
France and America. If we were not,
we did not know our own interests.
But do you point your accusing
finger at us and charge us with these
heinous and recorded crimes? Not
at all! You fantastically lay at our
door the recent great War and the up-
heaval in Russia, which have done
not only the most injury to the Jews
themselves but which a school-boy
could have foreseen would have that
result.

But even these plots and revolu-
tions are as nothing compared with
the great conspiracy which we en-
gineered at the beginning of this era
and which was destined to make the
creed of a Jewish sect the religion
of the Western world. The Reforma-
tion was not designed in malice
purely. It squared us with an ancient
enemy and restored our Bible to its
place of honor in Christendom. The
Republican revolutions of the eigh-
teenth century freed us of our age-
long political and social disabilities.
They benefited us, but they did you
no harm. On the contrary, they
prospered and expanded you. You
owe your preeminence in the world
to them. But the upheaval which
brought Christianity into Europe was
— or at least may easily be shown to
have been — planned and executed by
Jews as an act of revenge against a
great Gentile state. And when you
talk about Jewish conspiracies I cannot
for the world understand why you do
not mention the destruction of Rome
and the whole civilization of anti-



quity concentrated under her banners,
at the hands of Jewish Christianity.

It is unbelievable, but you Chris-
tians do not seem to know where
your religion came from, nor how,
nor why. Your historians, with one
great exception, do not tell you. The
documents in the case, which are part
of your Bible, you chant over but
do not read. We have done our work
too thoroughly; you believe our
propaganda too implicitly. The com-
ing of Christianity is to you not an
ordinary historical event growing
out of other events of the time; it is
the fulfilment of a divine Jewish
prophecy — with suitable amend-
ments of your own. It did not, as you
see it, destroy a great Gentile civili-
zation and a great Gentile empire
with which Jewry was at war; it did
not plunge mankind into barbarism
and darkness for a thousand years;
it came to bring salvation to the Gen-
tile world!

Yet here, if ever, was a great sub-
versive movement, hatched in Pales-
tine, spread by Jewish agitators,
financed by Jewish money, taught
in Jewish pamphlets and broadsides,
at a time when Jewry and Rome were
in a death-struggle, and ending in
the collapse of the great Gentile em-
pire. You do not even see it, though
an intelligent child, unbefuddled by
theological magic, could tell you
what it is all about after a hasty
reading of the simple record. And
then you go on prattling of Jewish
conspiracies and cite as instances the
Great War and the Russian Revolu-
tion! Can you wonder that we Jews
have always taken your anti-Semites
rather lightly, as long as they did not
resort to violence ?

And, mind you, no less an author-



478



THE CENTURY MAGAZINE



ity than Gibbon long ago tried to
enlighten you. It is now a century
and a half since "The Decline and
Fall of the Roman Empire" let the
cat out of the bag. Gibbon, not being
a parson dabbling in history, did not
try to account for the end of a great
era by inventing fatuous nonsense
about the vice and degradation of
Rome, about the decay of morals and
faith in an empire which was at that
very time in the midst of its most
glorious creative period. How could
he? He was living in the Augustan
Age in London which — in spite of
nearly two thousand years since the
coming of Christian salvation — was
as good a replica of Augustan Rome
in the matter of refined lewdness as
the foggy islanders could make it.
No, Gibbon was a race-conscious
Gentile and an admirer of the culture
of the pagan West, as well as a his-
torian with brains and eyes. There-
fore he had no difficulty laying his
finger on the malady that had rotted
and wasted away the noble edifice of
antique civilization. He put Chris-
tianity down — the law which went
forth from Zion and the word of God
from Jerusalem — as the central cause
of the decline and fall of Rome and
all she represented.

So far so good. But Gibbon did
not go far enough. He was born and
died, you see, a century before the
invention of scientific anti-Semitism.
He left wholly out of account the
element of deliberation. He saw an
alien creed sweeping out of the East
and overwhelming the fair lands of
the West. It never occurred to him
that it was precisely to this destruc-
tive end that the whole scheme of
salvation was dedicated. Yet the
facts are as plain as you please.



Let me in very brief recount
the tale, unembroidered by miracle,
prophecy or magic.

For a good perspective, I shall
have to go back a space. The action
conveniently falls into four parts,
rising to a climax in the third. The
time, when the first curtain rises,
is roughly 65 b.c. Dramatis per-
sons are, minor parts aside, Judea
and Rome. Judea is a tiny kingdom
off the Eastern Mediterranean. For
five centuries it has been hardly more
than a geographical expression.
Again and again it has been overrun
and destroyed and its population
carried into exile or slavery by its
powerful neighbors. Nominally inde-
pendent, it is now as unstable as ever
and on the edge of civil war. The
empire of the West, with her nucleus
in the City Republic of Rome, while
not yet mistress of the world, is
speedily heading that way. She is
acknowledged the one great military
power of the time as well as the heir
of Greece and the center of civiliza-
tion.

Up to the present the two states
have had little or no contact with
one another. Then without solicita-
tion on her part Rome was suddenly
asked to take a hand in Judean
affairs. A dispute had arisen be-
tween two brothers over the succes-
sion to the petty throne, and the
Roman general Pompey, who hap-
pened to be in Damascus winding
up bigger matters, was called upon
to arbitrate between the claimants.
With the simple directness of a re-
publican soldier, Pompey exiled one
of the brothers, tossed the chief
priesthood to his rival, and abolished
the kingly dignity altogether. Not
to put too fine a point on it, Pom-



COMMISSARY TO THE GENTILES



479



pey's mediation amounted in effect
to making Judea a Roman depend-
ency. The Jews, not unnaturally per-
haps, objected; and Rome, to con-
ciliate them and to conform to local
prejudice, restored the royal office.
She appointed, that is, a king of
her own choosing. He was the son of
an excise-man, an Idumean by race,
named Herod. But the Jews were
not placated, and continued making
trouble. Rome thought it very un-
grateful of them.

All this is merely a prelude, and is
introduced into the action to make
clear what follows. Jewish discon-
tent grew to disaffection and open
revolt when their Gentile masters
began importing into Jerusalem the
blessings of Western culture. Graven
images, athletic games, Greek drama,
and gladiatorial shows were not to the
Jewish taste. The pious resented them
as an offense in the nostrils of Jeho-
vah, even though the resident officials
patiently explained they were meant
for the entertainment and edifica-
tion of the non-Jewish garrison.
The Judeans resisted with especial
strenuousness the advent of the
efficient Roman tax-gatherer. Above
all, they wanted back a king of their
own race and their own royal line.

Among the masses the rebellion
took the form of a revival of the
old belief in a Messiah, a divinely
appointed savior who was to redeem
his people from the foreign yoke and
make Judea supreme among the
nations. Claimants to the mission
were not wanting. In Galilee, one
Judas led a rather formidable
insurrection, which enlisted much
popular support. John, called the
Baptist, operated in the Jordan
country. He was followed by an-



other north-country man, Jesus of
Nazareth. All three were masters of
the technique of couching incendiary
political sedition in harmless theolog-
ical phrases. All three used the same
signal of revolt — "The time is at
hand." And all three were speedily
apprehended and executed, both
Galileans by crucifixion.

Personal qualities aside, Jesus of
Nazareth was, like his predecessors,
a political agitator engaged in liber-
ating his country from the foreign
oppressor. There is even consider-
able evidence that he entertained
an ambition to become king of an
independent Judea. He claimed, or
his biographers later claimed for
him, descent from the ancient royal
line of David. But his paternity
is somewhat confused. The same
writers who traced the origin of his
mother's husband back to the psalm-
ist-king also pictured Jesus as the
son of Jehovah, and admitted that
Joseph was not his father.

It seems, however, that Jesus be-
fore long realized the hopelessness
of his political mission and turned
his oratorical gifts and his great
popularity with the masses in quite
another direction. He began preach-
ing a primitive form of populism,
socialism and pacifism. The effect of
this change in his program was to
gain him the hostility of the sub-
stantial, propertied classes, the
priests and patriots generally, and to
reduce his following to the poor,
the laboring mass and the slaves.

After his death these lowly dis-
ciples formed themselves into a com-
munistic brotherhood. A sermon
their late leader had once delivered
upon a hillside summed up for them
the essence of his teachings, and they



480



THE CENTURY MAGAZINE



made it their rule of life. It was a
philosophy calculated to appeal pro-
foundly to humble people. It com-
forted those who suffered here on
earth with promised rewards beyond
the grave. It made virtues of the
necessities of the weak. Men with-
out hope in the future were admon-
ished to take no thought for the
morrow. Men too helpless to resent
insult or injury were taught to resist
not evil. Men condemned to lifelong
drudgery and indigence were as-
sured of the dignity of labor and of
poverty. The meek, the despised,
the disinherited, the downtrodden,
were — in the hereafter — to be the
elect and favored of God. The world-
ly, the ambitious, the rich and power-
ful, were to be denied admission to
heaven.

The upshot, then, of Jesus' mis-
sion was a new sect in Judea. It was
neither the first nor the last. Judea,
like modern America, was a fertile
soil for strange creeds. The Ebionim
— the paupers, as they called them-
selves — did not regard their beliefs
as a new religion. Jews they had
been born, and Jews they remained.
The teachings of their master were
rather in the nature of a social philos-
ophy, an ethic of conduct, a way of
life. To modern Christians, who
never tire of asking why the Jews
did not accept Jesus and his teach-
ings, I can only answer that for a
long time none but Jews did. To be
surprised that the whole Jewish
people did not turn Ebionim is about
as intelligent as to expect all Ameri-
cans to join the Unitarians or the
Baptists or the Christian Scientists.

In ordinary times little attention
would have been paid to the ragged



brotherhood. Slaves and laborers
for the most part, their meekness
might even have been encouraged
by the solider classes. But with the
country in the midst of a struggle
with a foreign foe, the unworldly
philosophy took on a dangerous as-
pect. It was a creed of disillusion,
resignation and defeat. It threat-
ened to undermine the morale of the
nation's fighting men in time of war.
This blessing of the peacemakers,
this turning of the other cheek, this
non-resistance, this love your enemy,
looked like a deliberate attempt to
paralyze the national will in a crisis
and assure victory to the foe.

So it is not surprising that the
Jewish authorities began persecut-
ing the Ebionim. Their meetings
were invaded and dispersed, their
leaders were clapped into jail, their
doctrines were proscribed. It looked
for awhile as if the sect would be
speedily wiped out. Then, unex-
pectedly, the curtain rose on act
three, and events look a sudden new
turn.

Perhaps the bitterest foe of the
sectaries was one Saul, a maker of
tents. A native of Tarsus and thus a
man of some education in Greek
culture, he despised the new teach-
ings for their unworldliness and their
remoteness from life. A patriotic
Jew, he dreaded their effect on the
national cause. A traveled man,
versed in several languages, he was
ideally suited for the task of going
about among the scattered Jewish
communities to counteract the
spread of their socialistic pacifistic
doctrines. The leaders in Jerusalem
appointed him chief persecutor to
the Ebionim.



"^I^^BPpwisf™️



COMMISSARY TO THE GENTILES



481



He was on his way to Damascus
one day to arrest a group of the sec-
taries when a novel idea came to him.
In the quaint phrase of the Book
of Acts he saw a vision. He saw as a
matter of fact, two. He perceived,
to begin with, how utterly hopeless
were the chances of little Judea win-
ning out in an armed conflict against
the greatest military power in the
world. Second, and more important,
it came to him that the vagabond
creed which he had been repressing
might be forged into an irresistible
weapon against the formidable foe.
Pacifism, non-resistance, resignation,
love, were dangerous teachings at
home. Spread among the enemy's
legions, they might break down their
discipline and thus yet bring victory
to Jerusalem. Saul, in a word, was
probably the first man to see the
possibilities of conducting war by
propaganda.

He journeyed on to Damascus,
and there to the amazement alike of
his friends and of those he had gone
to suppress, he announced his con-
version to the faith and applied for
admission to the brotherhood. On
his return to Jerusalem he laid his
new strategy before the startled
Elders of Zion. After much debate
and searching of souls, it was
adopted. More resistance was of-
fered by the leaders of the Ebionim
of the capital. They were mistrust-
ful of his motives, and they feared
that his proposal to strip the faith of
its ancient Jewish observances and
practices so as to make it acceptable
to Gentiles would fill the fraternity
with alien half-converts, and dilute
its strength. But in the end he won
them over, too. And so Saul, the
fiercest persecutor of Jesus' fol-



lowers, became Paul, the Apostle to
the Gentiles. And so, incidentally,
began the spread into the pagan
lands of the West, an entirely new
Oriental religion.

Unfortunately for Paul's plan, the
new strategy worked much too well.
His revamped and rather alluring
theology made converts faster than
he had dared hope, or than he even
wished. His idea it should be kept
in mind, was at this stage purely de-
fensive. He had as yet no thought
of evangelizing the world; he only
hoped to discourage the enemy.
With that accomplished, and the
Roman garrisons out of Palestine, he
was prepared to call a truce. But
the slaves and oppressed of the
Empire, the wretched conscripts,
and the starving proletariat of the
capital itself, found as much solace
in the adapted Pauline version of the
creed as the poor Jews before them
had found in the original teachings
of their crucified master. The result
of this unforseen success was to open
the enemy's eyes to what was going
on. Disturbing reports of insub-
ordination among the troops began
pouring into Rome from the army
chiefs in Palestine and elsewhere.
Instead of giving the imperial au-
thorities pause, the new tactics only
stiffened their determination. Rome
swooped down upon Jerusalem with
fire and sword, and after a fierce
siege which lasted four years, she
destroyed the nest of the agitation
(70 a.d.). At least she thought she
had destroyed it.

The historians of the time leave us
in no doubt as to the aims of Rome.
They tell us that Nero sent Ves-
pasian and his son Titus with
definite and explicit orders to anni-



482



THE CENTURY MAGAZINE



hilate Palestine and Christianity
together. To the Romans, Chris-
tianity meant nothing more than
Judaism militant, anyhow, an inter-
pretation which does not seem far
from the facts. As to Nero's wish, he
had at least half of it realized for him.
Palestine was so thoroughly anni-
hilated that it has remained a politi-
cal ruin to this day. But Christianity
was not so easily destroyed.

Indeed, it was only after the fall
of Jerusalem that Paul's program
developed to the full. Hitherto, as I
have said, his tactic had been merely
to frighten off the conqueror, in the
manner of Moses plaguing the Pha-
raohs. He had gone along cautiously
and hesitantly, taking care not to
arouse the powerful foe. He was
willing to dangle his novel weapon
before the foe's nose, and let him
feel its edge, but he shrank from
thrusting it in full force. Now that
the worst had happened and Judea
had nothing further to lose, he flung
scruples to the wind and carried the
war into the enemy's country. The
goal now was nothing less than to
humble Rome as she had humbled
Jerusalem, to wipe her off the map
as she had wiped out Judea.

If Paul's own writings fail to con-
vince you of this interpretation of
his activities, I invite your attention
to his more candid associate John.
Where Paul, operating within the
shadow of the imperial palace and
half the time a prisoner in Roman
jails, is obliged to deal in parable and
veiled hints, John, addressing him-
self to disaffected Asiatics, can afford
the luxury of plain speaking. At any
rate, his pamphlet entitled "Revela-
tion" is, in truth, a revelation of



what the whole astonishing business
is about.

Rome, fancifully called Babylon,
is minutely described in the language
of sputtering hate, as the mother of
harlots and abominations of the
earth, as the woman drunken with
the blood of saints (Christians and
Jews), as the oppressor of "peoples
and multitudes and nations and
tongues" and — to remove all doubt
of her identity — as "that great city
which reigneth over the kings of the
earth." An angel triumphantly cries,
"Babylon the great is fallen, is
fallen." Then follows an orgiastic
picture of ruin. Commerce and in-
dustry and maritime trade are at an
end. Art and music and "the voice
of the bridegroom and of the bride"
are silenced. Darkness and desola-
tion lie like a pall upon the scene.
The gentle Christian conquerors
wallow in blood up to the bridles of
their horses. "Rejoice over her,
thou heaven, and ye holy apostles
and prophets; for God hath avenged
you on her."

And what is the end and purpose
of all this chaos and devastation?
John is not too reticent to tell us.
For he closes his pious prophecy
with a vision of the glories of the
new — that is, the restored — Jeru-
salem: not any allegorical fantasy,
I pray you, but literally Jerusalem,
the capital of a great reunited king-
dom of "the twelve tribes of the
children of Israel."

Could any one ask for anything
plainer?

Of course, no civilization could
forever hold out against this kind of
assault. By the year 200 the efforts
of Paul and John and their succes-
sors had made such headway among




NEW YORK



483



all classes of Roman society that
Christianity had become the domi-
nant cult throughout the empire.
Meantime, as Paul had shrewdly
foreseen, Roman morale and disci-
pline had quite broken down, so that
more and more the imperial legions,
once the terror of the world and the
backbone of Western culture, went
down to defeat before barbarian
invaders. In the year 326 the emperor
Constantine, hoping to check the
insidious malady, submitted to con-
version and proclaimed Christianity



the official religion. It was too late.
After him the emperor Julian tried
to resort once more to suppression.
But neither resistance nor concession
were of any use. The Roman body
politic had become thoroughly worm-
eaten with Palestinian propaganda.
Paul had triumphed.

This at least is how, were I an
anti-Semite in search of a credible
sample of subversive Jewish con-
spiracy, I would interpret the ad-
vent of a modified Jewish creed into
the Western world.
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Re: The Zionist Jew World Order

Post by AJRas on Wed Nov 15, 2017 11:55 am

Former Malaysia prime minister Mahathir Mohamad on Jews.



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Re: The Zionist Jew World Order

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