[Home] [Headlines] [Latest Articles] [Latest Comments] [Post] [Sign-in] [Mail] [Setup] [Help]
Status: Not Logged In; Sign In
|
Religion See other Religion Articles Title: Social Credit" Versus "Finance Capitalism"'s Monopoly of Money, Land, & Tools; & the Jewish Question "Social Credit" Versus "Finance Capitalism"'s Monopoly of Money, Land, & Tools; & the Jewish Question ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Bear in mind that I believe Christianity to be an Alien social-engineering operation. Even if that is true, it does not dilute the relevance of the following material to our plight as a nation and all men living on this planet. Frog ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Subject: Social Credit (de-monopolization of capital) versus Finance Capitalism's Monopoly of Money, Land and Tools and the Jewish Question From: "Dick Eastman" Date: Mon, 5 Feb 2007 12:53:10 -0800 To: *************************** In his book, Top Heavy: A Study of Increasing Inequality of Wealth, New York: Twentieth Century Fund, 1995, Dr. Edward N. Wolff of New York University mentioned that "in 1992, the financial wealth of the top 1 percent was greater than the combined wealth of the bottom 90 percent." Based on his later analysis of the Federal Reserve’s Triennial Survey of Consumer Finances, Dr. Wolff stated that "the nation’s 400 richest families grew by an average of $940 million each from 1997 to 1999, whereas over a recent 12-year period of 1983 to 1995, the modest net worth of the bottom 40 percent of households plummeted 80 percent." (See his paper "Recent Trends in Wealth Ownership" presented at a conference on Asset Ownership in the United States at the New York University, December 10-12, 1998.) Globally, the trends are worse. Jeff Gates in Democracy at Risk: Rescuing Main Street from Wall Street, Cambridge, MA: Perseus Publishing, 2000, cited studies showing that "the world’s two hundred richest people more than doubled their net worth in the four years to 1999, to more than $1 trillion – an average $5 billion each.... This combined wealth ... now equals the combined annual income of the world’s poorest 2.5 billion people" From the book Releasing Reality By Eric D. Butler http://www..alor.org/Library/Releasingreality.htm#1a " I consider . . . that the 'chosen race' philosophy of the Jews with the idea that the whole world is destined to be ruled by a Jewish Junta, and the idea that there is one morality as between Jews and no limitations of morality in the dealing of a Jew with a non-Jew, comes under the category of anti-social and seditious propaganda." C. H. Douglas SOCIAL CREDIT AND THE JEWISH QUESTION In his examination of the problems afflicting Civilisation, and the philosophies of those imposing policies of centralising power, C H Douglas [See bottom of this page for links to key articles by C H Douglas -- DE] was forced to agree with what many other eminent students of human affairs had asserted: There was a "Jewish Problem" with its roots deep in history. Although Douglas's comments on the problem were in his usual objective style, the smear was spread that after becoming frustrated and disillusioned because his financial proposals were not more readily accepted, Douglas then "used the Jews as a scapegoat." Allegedly he became "paranoic" about the question, but both Douglas's writings and those who knew him intimately attested to the fact that Douglas remained an integrated individual until the time of his death. So far from seizing upon the "Jewish Problem" in his later years. Douglas had raised the question in 1924 in his book 'Social Credit'. In the chapter. "Relation of The Group to The Individual," Douglas dealt with the danger to human personality by elevating the group over the individual, and then said: "No consideration of this subject would be complete without recognising the bearing upon it of what is known as the Jewish Question, a question rendered doubly difficult by the conspiracy of silence which surrounds it. At the moment it can only be pointed out that the theory of rewards and punishment is Mosaic in origin, that finance and law derive their main inspiration from the same source, and that countries such as pre-war (First World War) Germany and post-war Russia, which exhibit the logical consequences of unchecked collectivism. have done so under the direct influence of Jewish leaders." " Of the Jews themselves, it may be said that they exhibit the race-consciousness idea to an extent un-approached elsewhere, and it is fair to say that their success in many walks of life is primarily due to their adoption to an environment which has been moulded in conformity with their own ideal. That is as far as it seems useful to go and there might be a great deal to be said on the other side. It has not yet, I think, been said in such a way as to dispose of the suggestion, which need not necessarily be an offensive suggestion, that the Jews are the protagonists of collectivism in all its forms, whether it is camouflaged under the name of Socialism, Fabianism, or 'big business,' and that the opponents of collectivism must look to the Jews for an answer to the indictment of the theory itself. It should in any case be emphasized that it is the Jews as a group, and not as individuals, who are on trial, and that the remedy, if one is required, is to break up the group activity." Sixteen years later. in 'Whose Service is Perfect Freedom' (1940). Douglas wrote: "if I have, for my own part, come to believe that there is a fundamental relationship, between the troubles which afflict Europe and what is known as the Jewish Problem, I have formed the opinion, with reluctance, and only after close consideration both of facts and of less tangible evidence." There is a vast literature, extending over thousands of years, concerning the "Jewish Question," with some of the most important contributions coming from Jews like the distinguished Dr. Oscar Levy, who wrote that : "The Question of the Jews and their influence on the world, past and present, cuts to the root of all, things and should be discussed by every honest thinker." In his book, The Jews, (first edition 1922) the famous Catholic writer Hilaire Belloc wrote, "The Jewish problem is one to which no true parallel can be found, for the historical and social phenomenon which has produced it is unique.... It is a problem which cannot be avoided, nor even lessened (as can some social problems), by an healing, effect of time; for it is increasing before our eyes. It must be met and dealt with openly and now." In his classic work, Anti-semitism, (first edition 1894) the Jewish scholar Bernard Lazare observed, "in as much as the enemies of the Jews belonged to diverse races, as they dwelled far apart from one another, so that they could not possibly judge alike of any subject, it must needs be that the general causes of antisemitism have always resided in Israel itself, and not in those who antagonised it." Western Europe Civilisation was a partial incarnation of Christianity. Its culture was a reflection of Christian values. Jews quite logically reacted against that culture because it was completely alien to them. A Christian cannot begin to understand the real nature of the "Jewish Problem" until he understands that there is a basic cleavage between Christianity and Judaism. The Jewish writer, A. Memmi, wrote frankly as follows in his book, 'Portrait Of A Jew' (1962) "Do Christians realise what the name of Jesus, their God can mean to a Jew? For a Christian, even an atheist it evokes, or at least has evoked at some time, a being infinitely good, who offers himself as The Good, who desires at least to carry on the torch of all bygone philosophies and all morals. For the Christian who is still a believer, Jesus epitomizes and fulfils the better part of himself . . . To the Jew who still believes and professes his own religion, Christianity is the greatest theological and metaphysical usurpation in history; it is a spiritual scandal, a subversion and blasphemy. To all Jews, even if they are atheists, the name of Jesus is the symbol of a threat not surprisingly, in the United States, where there is a large number of Jews and Jewish influence is strong, Jews have been leaders in a long campaign to keep all Christian activities, including the singing of Christmas carols, out of the public schools." Douglas went to the core of the "Jewish Question" in the following comment in 'Whose Service Is Perfect Freedom': "Everything of which we have knowledge is relative. The fact that the Dark Forces seem to be in the ascendant is a proof that they are temporarily in the ascendant over something else. You cannot have light without shade, you cannot know what anything is, if you don't know what it is not. It is just as certain as anything can be in this uncertain world, that Christianity is not a Plan, it is a Philosophy which we have hardly begun to grasp. As such, it must have a policy. That policy was and is rejected by the Jews, consequently it cannot be a Jewish Policy. That is to say, Jewish Policy is what Christianity is not. What is Jewish Policy? That is much easier to answer, because the present state of the world is the result of it. The short answer is, 'Power Politics -- The Servile State'." As all policies are rooted in 'philosophies', it is not surprising to find that Jews have played a prominent role in collectivist and power activities subverting Christian societies. The distinguished Jewish author, Dr. Alfred Nossig, wrote in his 'Intergrades Judentum'; "The modern Socialist movement is in great part the work of the Jews, who impress on it the mark of their brains ... The present world socialism forms the first step of the accomplishment of Mosaism, the start of the realisation of the state of the world announced by our prophets . . . It is only a League of Nations penetrated with the Socialist spirit that will render possible for us the enjoyment of our international necessities, as well as our national ones." In The Social Crediter of February 7, 1948, Douglas elaborated on the relationship of Social Credit to the 'Jewish Problem.' "We believe that there is a small number - loyal and valued members of our public - who, although, because their loyalty, they accept our views on certain aspects of the Jewish race, yet have an idea that these are an excrescence on 'Social Credit' and, they feel, might have been left unnoticed. We are not concerned with the reactions of the crypto-Communists and their accusations 'anti-Semitism', 'racism', 'negative criticism' and other catchwords - but we are ready at all times to explain to our friends what we recognise as a very excusable failure of comprehension. Perhaps the simplest way in which to deal with this matter is to enunciate certain propositions:- 1 Both Judaism and Social Credit are rooted in philosophies. Even in the case of non-orthodox Jews, race and philosophy are inseparable. Heine refers to Judaism as the portable Fatherland. 2 Social Credit is Christian, not primarily because it was designed to be Christian, but because it was painstakingly 'dis' (un) -covered reality. If Christianity is not real, it is nothing. it is not "true", it is not Truth. "Ye shall know the Truth, and the'Truth shall make you free" 3. Judaism is implacably anti-Christian, and it is, by definition, an Incarnate Lie. "Ye do the deeds of your father . . . he is a liar, and the father of it.". 4. Both philosophies have a policy and these policies cannot live together. The Founder of Christianity was quite unequivocal on the question. "I came not to bring peace, but a sword." It is remarkable that many people who complain of the suppression of vital information by the press and Broadcasting Agencies, will resent the exposure of Jewish policy, even if the exposure is merely the publication of statements made by Jews themselves. Douglas observed that the practical problem to be faced was militant, not intellectual. Mere conversion to an understanding of the credit swindle of itself leads nowhere. People must know who is preventing effective rectification and who benefits most from a continuation of present policies. Douglas concluded: "For all these reasons and others, we conceive it to be our vocation to indicate, without prejudice but without favour, those whom we conceive to be the enemies of our culture and ideals, to unmask their aims. It does not make a cheerful story; many people would prefer to escape into Utopia, just as 'the workers' have been hypnotised into the Utopia which is spreading over Eastern Europe; but it is our conception of Reality at this time, and only from Reality can you proceed to Realisation." As the central feature of Social Credit policy is the principle of the individual receiving a dividend based upon the cultural heritage, it is not surprising that Jews have been to the forefront in attacks upon Social Credit. In a comment in The Social Crediter of March 13,1948, Douglas referred to a revealing quotation from a review of the work of the historian Wernher Sombart by Dr. Jacob Fromer in 'Die Zukunft' of October 28, 1911. Fromer observed that "Nothing in the Jewish religion is done for nothing," commenting that it is "diametrically opposed to the Christian doctrine of unearned grace." The same opposition to the doctrine of unearned grace is expressed in the Communist view that the principle of inheritance should be abolished. As with other Jewish revolutionaries, who became atheists, Marx advocated policies rooted in the Judaic philosophy. Bernard Lazare, writing in 'Antesemitism', answered the objection that the Jewish, revolutionary who turns atheists ceases practically to be a Jew. Lazare wrote: "The objection may be raised that, in joining the ranks of revolution, the Jew as a rule, turns atheist, and ceases practically to be a Jew. This, however, is true only in, the sense that the children, of the Jewish radical, lose themselves more easily in the surrounding population, and that as a result the Jewish revolutionist is more easily assimilated. But as a general thing, the Jew, even the extreme Jewish radical, can not help retaining his Jewish characteristics, and though he may have abandoned all religion and all faith, he has none the less received the impress of the national genius acting through hereditary and early training. This is especially true of those Jews who lived during the earlier half of the nineteenth century, and on whom Heinrich Heine and Karl Marx may serve as fitting examples." Heine, who in France was regarded as a German and was reproached in Germany with being French, was before all things a Jew . . . The only philosophy that ever really attracted him was pantheism, a doctrine which seemed to come naturally to the Jewish philosopher who in speculating upon the unity of God by, instinct transforms it into a unity of substance. His sensuosness, that sad and voluptuous sensuosness of the Intermezzo, is purely oriental, and has its source, in the Song of Songs. The same is true of Marx. The descendant of a long line of rabbis and teachers he inherited the splendid powers of his ancestors. He had that clear Talmudic mind which does not falter at petty difficulties of fact. He was a Talmudist devoted to sociology and applying his native power of exegesis to the criticism of economic theory. . . . Marx was not merely a logician, he was, also a rebel, an agitator, an acrid controversalist, and he derived his gift for sarcasm and invective, as Heine did, from his Jewish ancestry." As Lazate indicates. Jews are Orientals. Writing in 'Programme for The Third World War' (1943) Douglas commented: "Such ideas as 'fairness', 'decency' and what we call the realistic Christian virtues, convey nothing to the Oriental as such. Perhaps I might with advantage observe ... that many Orientals compare very favourably with many Europeans on every ground. That does not invalidate the main contention, which is that the Oriental has virtues of his own, but they are not in the main the same virtues of those of the European." In a further clarification of this question Douglas observed that the day-to-day behaviour and family life of many Jews compared more than favourably with that of non-Jews. But Douglas came back to the fundamental philosophic and religious cleavage between Christianity and Judaism. Once this is grasped, no one should be surprised to note the attraction of collectivism and power movements for the great majority of Jews. All policies are rootcd in philosophies. It is impossible to get Christian figs from Judaic thistles. Commenting on the Jewish Question and "religious freedom," Douglas said in a letter (July 27, 1939) to Mr. Ralph Duclos, prominent Canadian Social Crediter, that "certain philosophies may constitute a social danger. I consider . . . that the 'chosen race' philosophy of the Jews with the idea that the whole world is destined to be ruled by a Jewish Junta, and the idea that there is one morality as between Jews and no limitations of morality in the dealing of a Jew with a non-Jew, comes under the category of anti-social and seditious propaganda." In his great classic, 'The Iron Curtain Over America', the American historian and former intelligence expert, Dr. John Beaty, documents how the dominating influence in American collectivist movements has been Jewish, with a big percentage of those engaged it treacherous and revolutionary activities also being Jews. Nathaniel Weyl. himself a former Communist and a Jew, demonstrates in his book 'The Jew In American Politics,' (Arlington House. U.S.A., 1968) that the Jewish voting pattern in the U.S.A. from 1932 onwards had demonstrated overwhelming Jewish support for politicians espousing collectivist causes. Even Barry Goldwater, who is proud of ' his Jewish ancestry, was strongly rejected by Jewish voters in the 1964 American Presidential Elections. He was considered too ..right-wing." Christianity stresses the value of each separate individual, and the importance of personal responsibility for one's behaviour. Malcolm Muttgeridge, wrote in 'Chronicles of Wasted Time' (1972), "Was it not two bourgeois Jews ... Freud and Marx who undermined the whole basis of Western European civilisation as no avowedly insurrectionary movement ever has or could, by promoting the notion of determinism, in the one case in morals, in the other in history, thereby relieving individual men and women of all responsibility for their personal and collective behaviour?" "By their fruits ye shall know them," said the Founder of Christianity. The only realistic approach to the basic teachings of Christ is to assess their impact on history when applied. Douglas said "that which works best is moral." It partakes of Truth. The lessons of history show conclusively that Christianity does work successfully when the Truths of Christianity are applied. Traditional Christian philosophy has always insisted that God reveals Himself through history; through the continuous application of policies - economic, financial, political and social - rooted in philosophies. The very chaos of today's world is a demonstration of God's power; that God does not permit a violation of His truths to take place without a price being paid. The disintegration of Civilisation is not sin in itself; it is the wages of sin. The individual defies God's truths at his own peril. Douglas stressed the importance of the historical approach to Christianity, pointing out in 'The Realistic Position of The Church of England', that "The business of the Church in politics is to be the Authority on the Mills of God, which are, of course, inter alia, Political Principles which can be checked like any other genuine Laws, by their observed operation over a sufficient period of time. It is this latter fact which has inspired the falsification of history..." (Emphasis in original). The historical approach to Christianity is much more satisfactory than sterile debates concerning interpretations of what obviously are imperfect records prepared many years after Christ's crucifixion by men who had not known Christ personally. It is generally beIieved that the Gospel of St. Mark was the first compiled,about 65 A.D. although some suggest it could have been prepared at an earlier date. By this time the great Apostles Peter and Paul, and probably all of the earlier Christian leaders had been martyred. Scholars have debated for years the exact manner in which The New Testament was compiled, but the historical record shows that once Christianity had freed itself from the Judaic influences which surrounded its origin, it moved Westwards, the role of the Greeks being of major importance. It was in Western Europe that Christianity was the decisive force in producing a new type of Civilisation. The Greek philosophers had struggled with the problem of how to make individual liberty a reality, while the Romans provided man with a firm concept of the Rule of Law. But it was the Christian teaching about man as a special Divine creature which gave the human person a significance unknown outside Western Europe. Now man saw himself as part of a cosmic spiritual drama and so felt that he had the power, derived from God, to shape history. Christianity was a religion of hope, encouraging the development of man's creative spirit. But as frankly admitted by a number of Jewish authorities, the Christian concept of the Divine nature of every individual and the universal appeal of Christianity which says that all individuals may enter the Kingdom of God, is anathema to those who accept the "Chosen Race" teaching of Judaism. FREEING CHRISTIANITY FROM PHARISAISM Douglas said that the real meaning of Christ's teachings, with their promise of freeing the individual in a manner never before understood, were still, after two thousand years, being smothered. It is true that we have an imperfect record of those teachings in the Gospels, but the early Church Fathers were satisfied that the Gospels they selected for the New Testament did contain the basic teachings of Christ. Two thousand years of history have demonstrated that when those teachings have been applied, they clearly reflect Truth. Unfortunately, however, the real meaning of those teachings has tended to be distorted by the constant claim that Christianity was but a continuation of Judaism. Large numbers of Christians uncritically accept references to their "Judaeo-Christian heritage". Judaism being equated with Christianity in flat disagreement with what Christ said and the violent, Jewish rejection of His message. Douglas referred to Jewish philosophy as that of the one-way street. The Talmud teaches that non-Jews may be subjected to fraud and treated differently from Jews. In the Zionist State of Israel the conversion of a Jew to another religion, particularly Christianity, automatically excludes that person from the Jewish community. Jews are leading exponents of the "pluralist society" in other countries, but fiercely oppose such a society in Israel. The establiishment of the State of Israel in 1948 was achieved by the use of the type of murderous terror since complained about when used aaainst Israel. Driving the Palestinians from the home they had lived in for two thousand years has been justified on the ground that the Jews are divinely ordained to return to the "promised land". They have been supported by large numbers of Christians who are unaware that apart from other considerations, the overwhelming majority of Jews are, as shown in The Jewish Encyclopaedia and the writings of distinguished Jewish historians like Professor H. Graetz (History of the Jews), descendants from the Khazars, a Turkish-Mongoloid people converted to Judaism on the instructions of King Bulan in the 7th century. When the famous author Arthur Koestier, himself of Jewish background, thoroughly documented the story of the Khazars in his book, 'The Thirteenth Tribe', there were attempts either to smear the author or to argue that the racial background of modern Jews was relatively unimportant. The alleged persecution of Jews over the centuries, Christians generally being charged with being the most guilty, is justification for the establishment of a Jewish State. In spite of the fact that since the publication of Dr. A. R. Butz's scholarly and meticulously documented work, 'The Hoax Of The Twentieth Century', there is no longer any doubt that the story of the gassing of six million Jews by the Germans is a carefully fostered myth by Zionist propagandists and their dupes, the myth is used constantly in an attempt to stifle rational discussion of the "Jewish Question". As the great majority of Jews of the world have no intention of going to Israel to live, the establishment of the Zionist State of Israel must be seen as but a step in what one Zionist frankly described as a "far flung plan." The rank and file of Jews are regarded by their leaders as the expendable raw material of their power plans. The "Chosen Race" doctrine is essential to further those plans. Perhaps the most telling aspect of the campaign to pervert Christianity is the claim that as Christ Himself was a Jew, no Christian should criticise Jews. As a study of history shows, the term Jew evolved over the centuries from the term Judean. It was the famous Jewish historian Flavius Josephus who coined the term Judaism. But Judaism was but another term for the religious system known as Pharisaism. To describe Christ as a Jew in the sense that during His lifetime he was a Judean who practised a form of religious worship known as Pharisaism, is completely false and blasphemous. The Gospels record that Christ denounced the Pharisees and their religious system. Dr. W. R. Inge, the distinguished Dean of St. Paul's, London, for many years, wrote: "In speaking of the Jewish element in Christianity, it must be remembered that the cradle of our faith was not Judea, but Galilee, and that the Galileans had probably hardly a drop of Jewish blood in their veins. They were tolerated by the Jews in consideration of their strict and almost fanatical orthodoxy, while the heretical Samaritans, who were probably nearer to them in race, were detested; but the Jew never looked upon the Galilean as a member of his own tribe. Judea itself was perhaps the last place in the world from which the religion of the Graeco-Roman Empire could have sprung." Christ was generally known during His ministry as 'Jesus of Nazareth' or 'The Galilean.' Never once did He refer to His birthplace as 'Bethlehem of Judea.' A close reading of the Gospel of St. John makes it clear that Christ did not believe that He had been born in Judea. The Galileans were a completely different type of people from the Judeans, a result of their background. When Sargon of Syria crushed Israel in 722 or 721 B.C., only the tribe of Judea was left, Galilee being swept clean with Sargon re-populating the area with people from various parts of his wide dominions. His most fearsome troops were the horsemen known as the Scythians who came from the country now known as Russia. Anthropologists (see 'The Maker's of Civilisation' by L. A. Waddell, L.L.D., C.B., C.I.E.) believe that the founders of civilisation were the white-skinned people, the lndo-Europeans or Caucasions, as they are called, who moved from the area east of the Volga southwards towards the warmer climate. These northern whites were responsible for the Sumerian Civilisation which penetrated into much of what today is called the Middle East, including Egypt. Another European influence, at a much later date, on the population of Galilee was the wandering Gauls who split off from the army of Brennus in 278-77 B.C. Then in 164 B.C. when Simon Maccabee removed some Jewish infiltration out of Galilee back to Judea, Galilee was again completely Gentile. The strong antipathy between the Galileans and the Judeans helped the Galileans to retain their own identity from then onwards beyond the time of Christ. The Jewish historian Josephus, Governor of Gailee 50 years after the Crucifixion of Christ, makes clear that there were basic differences between the Galileans and the Judeans. As recorded in The Talmud, intermarriage was not permitted. The verdict of history leaves no doubt that if Christ is referred to as the Son of Man, He was a Galilean, not a Jew. The traditional pictures of Christ have always portrayed Him as of fair complexion with blue eyes. The development of Christianity owed more to the Greek influence than it did to the forerunner of Judaism, Pharisaism. The New Testament references to the Decapolis, or Eastern Galilee do not give an adequate picture of its dominating Greek character. The Greek influence in the region started with the soldiers of Alexander the Great from 382 B.C. onwards. Under the Romans the Decapolis saw a flowering of Greek culture in its highest forms. The Romans ruled the region through the Greek language. Greek names were used, as witnessed by the names of most of Christ's disciples. It is almost certain that Christ and His disciples knew Greek. Writing in his Historical 'Geography of the Holy Land', George Adam Smith observed: "The Decapolis was flourishing in the time of Christ's ministry. Gadara with her temples and her amphitheatres, with her arts, her games and her literature, overhung the lake of Galilee and the voyages of her fishermen. A leading Epicurean of the previous generation, the founder of the Greek anthology, some of the famous wits of the day, the reigning emperor's tutor, had all been bred within sight of the homes of the writers of the New Testament. We have ample proof that the Kingdom of God came forth in no obscure corner, but in the very face of the kingdom of this world." Irrespective of where Christ had appeared, He was faced with the problem of how to detach himself from all local influences in order that His universal message for all mankind could be presented. And yet He had to work through the culture and institutions of the world in which He emerged. He would have been faced with the same situation if He had appeared in Persia, Greece or Rome. Without making use of the culture and traditions of the world in which He grew up, how could Christ communicate His message to His Disciples so that they in turn could carry it to the whole world? Christ was well versed in the teachings of Judaism, and the works of the Jewish prophets, but in referring to them insisted that there was "a more excellent way." Christ entered the Synagogues, not because He accepted any part of Judaism, but because they were at that time a type of local public forum where He could preach His Message. The Jewish leaders so feared that message that they plotted to have Christ crucified. Christ's denunciation of these leaders was couched in language which today would have Him called before some "race relations" or "anti-discrimination board." "Woe to you, scribes and pharisees, hypocrits! for you cleanse the outside of the cup and of the plate, but inside they are full of extortion and rapacity . . . Woe to you, scribes and Pharisees, hypocrits! for you are like whitewashed tombs, which outwardly appear beautiful, but within they are full of dead men's bones and uncleanness. So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity . . . You serpents, you brood of vipers, how are you going to escape being sentenced to hell?" Although it is an historical fact that the Jewish hierachy rejected Christ's revelations of reality, of God, the essential nature of Christ's teaching has been distorted by those who have failed to understand that Christ had to use a method of expression suitable for Eastern minds. A limited culture and the Judaic influence made it difficult for Christ's disciples to grasp the principles He sought to teach. Thus the use of parables to encourage consideration of an illustration of a principle. It is obvious that many have missed the primary meaning of the principle illustrated in the parable, while others have failed to grasp that the statement of a principle does not of itself indicate how the principle should he applied in all circumstances. Nothing so dramatically demonstrated the fundamental cleavage between Christ's teachings and the institutionalism and legalism of Judaism than Christ's reaction to the charge that He had been violating the Sabbath. "The Sabbath was made for man, not man for the Sabbath." The Christian view therefore insists that all institutions exist to serve the individual. In his first book "Economic Democracy", Douglas left no doubt that he implicitly accepted the Christian concept: "Systems were made for men, and not men for systems, and the interest of man, which is self-development, is above all systems." Douglas later stressed that this truth also applied to legal systems. In his 'Merchant of Venice' the great English writer Shakespeare brought out the contrast between the Christian concept of law, which gave rise to English Common Law and the Judaic stress through Shylock on the letter of the law as distinct from the spirit of the law. Christ challenged a religious system of a kind which sought to govern the life of the individual down to every detail. A reading of The Talmud explains why so many Jews are attracted to central planning, irrespective of what label it carries. Christ understood the Law of the Jewish prophets and Jewish traditions. But He did not appeal to them to establish His authority. When He asked his disciples. "But Who say ye I am?" It was the outspoken Peter who said, "Thou art Christ, the Son of the Living God." Peter was warmly praised for his answer. Christ rejected the suggestion that He was the Jewish Messiah who would lead a revolt against the Roman power. He taught that God's will should be done on earth. But how? He did not teach subjection to a distant Deity, an external authority, but to an interior one. The Kingdom of God was within each individual. Christ knew that He was of God, was in direct touch with the Father, and that through His teachings and examples all men could come to know of God within themselves. Christ was the great example, the Light of the World, demonstrating in His life complete harmony between principle and practice. He criticised the Scribes and Pharisees "because you shut the kingdom of heaven against men, for you neither enter yourselves, nor allow those who would enter to go in." The Founder of Christianity directed His most biting invective against that legalistic and juristic habit of mind of priests and scribes who made the Word of God of no effect by their traditions. The qualities which Christ manifested in His life were a sense of freedom, balance, courage, initiative, simplicity. These qualities were displayed in a man unique in the history of human affairs. Realistic Christianity is not possible unless the dangerous myth of "Judaeo-Christianity" is rejected. Writing in 'The Big Idea' Douglas said "it is necessary to face up to the fact of institutionalised Judaeo-Cbristianity . . . which is simply Liberal Judaism. I repeat my belief, not only that Christianity has not failed because it has not been tried, but that it has not been tried mainly because Judeao-Christianity has taken care that it should not be tried." Jewish spokesmen have been very frank about the "Judaeo-Christian" myth. For example, Rabbi Howard Singer writing in The Saturday Evening Post, U.S.A., as quoted in the March, 1979 issue of Behind The News, South Africa, said "But all that talk about 'Judaeo-Christian tradition' is one of the most successful public relations triumphs of the century . . . But, as a Jew, and a Rabbi, obviously I don't accept that view. I don't see Christianity as the exquisite culmination of a long and painful evolution-, I see Christianity, to use Santayana's phrase, as a 'paganisation' of monotheism, something with which I can have no real sense of kinship." The end result of the Judaic concept of monotheism is monopoly. The Christian concept of unity through diversity is reflected in the Doctrine of the Trinity. Douglas directed attention to the Athanasian Creed concerning the trinitarian concept of God, pointing out that it was a brilliant theological exposition of the nature of reality, and that when political and constitutional systems reflected that reality individuals found their associations much more fruitful and harmonious. Douglas instanced the growth of constitutionalism in England in accordance with the trinitarian concept, the result being the House Commons, The House of Lords, both spiritual and secular, and the Crown. The growing Judaic influence was a major factor in having Christianity declared at the time of the First World War to be no longer part of the British Constitution. The widespread claim that Christians worship the same God as the Jews is a serious reflection upon the understanding of those SOCIAL CREDIT AND THE JEWISH QUESTION In his examination of the problems afflicting Civilisation, and the philosophies of those imposing policies of centralising power, Douglas was forced to agree with what many other eminent students of human affairs had asserted: There was a "Jewish Problem" with its roots deep in history. Although Douglas's comments on the problem were in his usual objective style, the smear was spread that after becoming frustrated and disillusioned because his financial proposals were not more readily accepted, Douglas then "used the Jews as a scapegoat." Allegedly he became "paranoic" about the question, but both Douglas's writings and those who knew him intimately attested to the fact that Douglas remained an integrated individual until the time of his death. So far from seizing upon the "Jewish Problem" in his later years. Douglas had raised the question in 1924 in his book 'Social Credit'. In the chapter. "Relation of The Group to The Individual," Douglas dealt with the danger to human personality by elevating the group over the individual, and then said: "No consideration of this subject would be complete without recognising the bearing upon it of what is known as the Jewish Question, a question rendered doubly difficult by the conspiracy of silence which surrounds it. At the moment it can only be pointed out that the theory of rewards and punishment is Mosaic in origin, that finance and law derive their main inspiration from the same source, and that countries such as pre-war (First World War) Germany and post-war Russia, which exhibit the logical consequences of unchecked collectivism. have done so under the direct influence of Jewish leaders." " Of the Jews themselves, it may be said that they exhibit the race-consciousness idea to an extent un-approached elsewhere, and it is fair to say that their success in many walks of life is primarily due to their adoption to an environment which has been moulded in conformity with their own ideal. That is as far as it seems useful to go and there might be a great deal to be said on the other side. It has not yet, I think, been said in such a way as to dispose of the suggestion, which need not necessarily be an offensive suggestion, that the Jews are the protagonists of collectivism in all its forms, whether it is camouflaged under the name of Socialism, Fabianism, or 'big business,' and that the opponents of collectivism must look to the Jews for an answer to the indictment of the theory itself. It should in any case be emphasised that it is the Jews as a group, and not as individuals, who are on trial, and that the remedy, if one is required, is to break up the group activity." Sixteen years later. in 'Whose Service is Perfect Freedom' (1940). Douglas wrote: "if I have, for my own part, come to believe that there is a fundamental relationship, between the troubles which afflict Europe and what is known as the Jewish Problem, I have formed the opinion, with reluctance, and only after close consideration both of facts and of less tangible evidence." There is a vast literature, extending over thousands of years, concerning the "Jewish Question," with some of the most important contributions coming from Jews like the distinguished Dr. Oscar Levy, who wrote that : "The Question of the Jews and their influence on the world, past and present, cuts to the root of all, things and should be discussed by every honest thinker." In his book, The Jews, (first edition 1922) the famous Catholic writer Hilaire Belloc wrote, "The Jewish problem is one to which no true parallel can be found, for the historical and social phenomenon which has produced it is unique.... It is a problem which cannot be avoided, nor even lessened (as can some social problems), by an healing, effect of time; for it is increasing before our eyes. It must be met and dealt with openly and now." In his classic work, Anti-semitism, (first edition 1894) the Jewish scholar Bernard Lazare observed, "in as much as the enemies of the Jews belonged to diverse races, as they dwelled far apart from one another, so that they could not possibly judge alike of any subject, it must needs be that the general causes of antisemitism have always resided in Israel itself, and not in those who antagonised it." Western Europe Civilisation was a partial incarnation of Christianity. Its culture was a reflection of Christian values. Jews quite logically reacted against that culture because it was completely alien to them. A Christian cannot begin to understand the real nature of the "Jewish Problem" until he understands that there is a basic cleavage between Christianity and Judaism. The Jewish writer, A. Memmi, wrote frankly as follows in his book, 'Portrait Of A Jew' (1962) "Do Christians realise what the name of Jesus, their God can mean to a Jew? For a Christian, even an atheist it evokes, or at least has evoked at some time, a being infinitely good, who offers himself as The Good, who desires at least to carry on the torch of all bygone philosophies and all morals. For the Christian who is still a believer, Jesus epitomises and fulfils the better part of himself . . . To the Jew who still believes and professes his own religion, Christianity is the greatest theological and metaphysical usurpation in history; it is a spiritual scandal, a subversion and blasphemy. To all Jews, even if they are atheists, the name of Jesus is the symbol of a threat not surprisingly, in the United States, where there is a large number of Jews and Jewish influence is strong, Jews have been leaders in a long campaign to keep all Christian activities, including the singing of Christmas carols, out of the public schools." Douglas went to the core of the "Jewish Question" in the following comment in 'Whose Service Is Perfect Freedom': "Everything of which we have knowledge is relative. The fact that the Dark Forces seem to be in the ascendant is a proof that they are temporarily in the ascendant over something else. You cannot have light without shade, you cannot know what anything is, if you don't know what it is not. It is just as certain as anything can be in this uncertain world, that Christianity is not a Plan, it is a Philosophy which we have hardly begun to grasp. As such, it must have a policy. That policy was and is rejected by the Jews, consequently it cannot be a Jewish Policy. That is to say, Jewish Policy is what Christianity is not. What is Jewish Policy? That is much easier to answer, because the present state of the world is the result of it. The short answer is, 'Power Politics -- The Servile State'." As all policies are rooted in 'philosophies', it is not surprising to find that Jews have played a prominent role in collectivist and power activities subverting Christian societies. The distinguished Jewish author, Dr. Alfred Nossig, wrote in his 'Intergrades Judentum'; "The modern Socialist movement is in great part the work of the Jews, who impress on it the mark of their brains ... The present world socialism forms the first step of the accomplishment of Mosaism, the start of the realisation of the state of the world announced by our prophets . . . It is only a League of Nations penetrated with the Socialist spirit that will render possible for us the enjoyment of our international necessities, as well as our national ones." In The Social Crediter of February 7, 1948, Douglas elaborated on the relationship of Social Credit to the 'Jewish Problem.' "We believe that there is a small number - loyal and valued members of our public - who, although, because their loyalty, they accept our views on certain aspects of the Jewish race, yet have an idea that these are an excrescence on 'Social Credit' and, they feel, might have been left unnoticed. We are not concerned with the reactions of the crypto-Communists and their accusations 'anti-Semitism', 'racism', 'negative criticism' and other catchwords - but we are ready at all times to explain to our friends what we recognise as a very excusable failure of comprehension. Perhaps the simplest way in which to deal with this matter is to enunciate certain propositions:- 1 Both Judaism and Social Credit are rooted in philosophies. Even in the case of non-orthodox Jews, race and philosophy are inseparable. Heine refers to Judaism as the portable Fatherland. 2 Social Credit is Christian, not primarily because it was designed to be Christian, but because it was painstakingly 'dis' (un) -covered reality. If Christianity is not real, it is nothing. it is not "true", it is not Truth. "Ye shall know the Truth, and the'Truth shall make you free" 3. Judaism is implacably anti-Christian, and it is, by definition, an Incarnate Lie. "Ye do the deeds of your father . . . he is a liar, and the father of it.". 4. Both philosophies have a policy and these policies cannot live together. The Founder of Christianity was quite unequivocal on the question. "I came not to bring peace, but a sword." It is remarkable that many people who complain of the suppression of vital information by the press and Broadcasting Agencies, will resent the exposure of Jewish policy, even if the exposure is merely the publication of statements made by Jews themselves. Douglas observed that the practical problem to be faced was militant, not intellectual. Mere conversion to an understanding of the credit swindle of itself leads nowhere. People must know who is preventing effective rectification and who benefits most from a continuation of present policies. Douglas concluded: "For all these reasons and others, we conceive it to be our vocation to indicate, without prejudice but without favour, those whom we conceive to be the enemies of our culture and ideals, to unmask their aims. It does not make a cheerful story; many people would prefer to escape into Utopia, just as 'the workers' have been hypnotised into the Utopia which is spreading over Eastern Europe; but it is our conception of Reality at this time, and only from Reality can you proceed to Realisation." As the central feature of Social Credit policy is the principle of the individual receiving a dividend based upon the cultural heritage, it is not surprising that Jews have been to the forefront in attacks upon Social Credit. In a comment in The Social Crediter of March 13,1948, Douglas referred to a revealing quotation from a review of the work of the historian Wernher Sombart by Dr. Jacob Fromer in 'Die Zukunft' of October 28, 1911. Fromer observed that "Nothing in the Jewish religion is done for nothing," commenting that it is "diametrically opposed to the Christian doctrine of unearned grace." The same opposition to the doctrine of unearned grace is expressed in the Communist view that the principle of inheritance should be abolished. As with other Jewish revolutionaries, who became atheists, Marx advocated policies rooted in the Judaic philosophy. Bernard Lazare, writing in 'Antesemitism', answered the objection that the Jewish, revolutionary who turns atheists ceases practically to be a Jew. Lazare wrote: "The objection may be raised that, in joining the ranks of revolution, the Jew as a rule, turns atheist, and ceases practically to be a Jew. This, however, is true only in, the sense that the children, of the Jewish radical, lose themselves more easily in the surrounding population, and that as a result the Jewish revolutionist is more easily assimilated. But as a general thing, the Jew, even the extreme Jewish radical, can not help retaining his Jewish characteristics, and though he may have abandoned all religion and all faith, he has none the less received the impress of the national genius acting through hereditary and early training. This is especially true of those Jews who lived during the earlier half of the nineteenth century, and on whom Heinrich Heine and Karl Marx may serve as fitting examples." Heine, who in France was regarded as a German and was reproached in Germany with being French, was before all things a Jew . . . The only philosophy that ever really attracted him was pantheism, a doctrine which seemed to come naturally to the Jewish philosopher who in speculating upon the unity of God by, instinct transforms it into a unity of substance. His sensuosness, that sad and voluptuous sensuosness of the Intermezzo, is purely oriental, and has its source, in the Song of Songs. The same is true of Marx. The descendant of a long line of rabbis and teachers he inherited the splendid powers of his ancestors. He had that clear Talmudic mind which does not falter at petty difficulties of fact. He was a Talmudist devoted to sociology and applying his native power of exegesis to the criticism of economic theory. . . . Marx was not merely a logician, he was, also a rebel, an agitator, an acrid controversalist, and he derived his gift for sarcasm and invective, as Heine did, from his Jewish ancestry." As Lazate indicates. Jews are Orientals. Writing in 'Programme for The Third World War' (1943) Douglas commented: "Such ideas as 'fairness', 'decency' and what we call the realistic Christian virtues, convey nothing to the Oriental as such. Perhaps I might with advantage observe ... that many Orientals compare very favourably with many Europeans on every ground. That does not invalidate the main contention, which is that the Oriental has virtues of his own, but they are not in the main the same virtues of those of the European." In a further clarification of this question Douglas observed that the day-to-day behaviour and family life of many Jews compared more than favourably with that of non-Jews. But Douglas came back to the fundamental philosophic and religious cleavage between Christianity and Judaism. Once this is grasped, no one should be surprised to note the attraction of collectivism and power movements for the great majority of Jews. All policies are rootcd in philosophies. It is impossible to get Christian figs from Judaic thistles. Commenting on the Jewish Question and "religious freedom," Douglas said in a letter (July 27, 1939) to Mr. Ralph Duclos, prominent Canadian Social Crediter, that "certain philosophies may constitute a social danger. I consider . . . that the 'chosen race' philosophy of the Jews with the idea that the whole world is destined to be ruled by a Jewish Junta, and the idea that there is one morality as between Jews and no limitations of morality in the dealing of a Jew with a non-Jew, comes under the category of anti-social and seditious propaganda." In his great classic, 'The Iron Curtain Over America', the American historian and former intelligence expert, Dr. John Beaty, documents how the dominating influence in American collectivist movements has been Jewish, with a big percentage of those engaged it treacherous and revolutionary activities also being Jews. Nathaniel Weyl. himself a former Communist and a Jew, demonstrates in his book 'The Jew In American Politics,' (Arlington House. U.S.A., 1968) that the Jewish voting pattern in the U.S.A. from 1932 onwards had demonstrated overwhelming Jewish support for politicians espousing collectivist causes. Even Barry Goldwater, who is proud of ' his Jewish ancestry, was strongly rejected by Jewish voters in the 1964 American Presidential Elections. He was considered too ..right-wing." Christianity stresses the value of each separate individual, and the importance of personal responsibility for one's behaviour. Malcolm Muttgeridge, wrote in 'Chronicles of Wasted Time' (1972), "Was it not two bourgeois Jews ... Freud and Marx who undermined the whole basis of Western European civilisation as no avowedly insurrectionary movement ever has or could, by promoting the notion of determinism, in the one case in morals, in the other in history, thereby relieving individual men and women of all responsibility for their personal and collective behaviour?" "By their fruits ye shall know them," said the Founder of Christianity. The only realistic approach to the basic teachings of Christ is to assess their impact on history when applied. Douglas said "that which works best is moral." It partakes of Truth. The lessons of history show conclusively that Christianity does work successfully when the Truths of Christianity are applied. Traditional Christian philosophy has always insisted that God reveals Himself through history; through the continuous application of policies - economic, financial, political and social - rooted in philosophies. The very chaos of today's world is a demonstration of God's power; that God does not permit a violation of His truths to take place without a price being paid. The disintegration of Civilisation is not sin in itself; it is the wages of sin. The individual defies God's truths at his own peril. Douglas stressed the importance of the historical approach to Christianity, pointing out in 'The Realistic Position of The Church of England', that "The business of the Church in politics is to be the Authority on the Mills of God, which are, of course, inter alia, Political Principles which can be checked like any other genuine Laws, by their observed operation over a sufficient period of time. It is this latter fact which has inspired the falsification of history..." (Emphasis in original). The historical approach to Christianity is much more satisfactory than sterile debates concerning interpretations of what obviously are imperfect records prepared many years after Christ's crucifixion by men who had not known Christ personally. It is generally beIieved that the Gospel of St. Mark was the first compiled,about 65 A.D. although some suggest it could have been prepared at an earlier date. By this time the great Apostles Peter and Paul, and probably all of the earlier Christian leaders had been martyred. Scholars have debated for years the exact manner in which The New Testament was compiled, but the historical record shows that once Christianity had freed itself from the Judaic influences which surrounded its origin, it moved Westwards, the role of the Greeks being of major importance. It was in Western Europe that Christianity was the decisive force in producing a new type of Civilisation. The Greek philosophers had struggled with the problem of how to make individual liberty a reality, while the Romans provided man with a firm concept of the Rule of Law. But it was the Christian teaching about man as a special Divine creature which gave the human person a significance unknown outside Western Europe. Now man saw himself as part of a cosmic spiritual drama and so felt that he had the power, derived from God, to shape history. Christianity was a religion of hope, encouraging the development of man's creative spirit. But as frankly admitted by a number of Jewish authorities, the Christian concept of the Divine nature of every individual and the universal appeal of Christianity which says that all individuals may enter the Kingdom of God, is anathema to those who accept the "Chosen Race" teaching of Judaism. FREEING CHRISTIANITY FROM PHARISAISM Douglas said that the real meaning of Christ's teachings, with their promise of freeing the individual in a manner never before understood, were still, after two thousand years, being smothered. It is true that we have an imperfect record of those teachings in the Gospels, but the early Church Fathers were satisfied that the Gospels they selected for the New Testament did contain the basic teachings of Christ. Two thousand years of history have demonstrated that when those teachings have been applied, they clearly reflect Truth. Unfortunately, however, the real meaning of those teachings has tended to be distorted by the constant claim that Christianity was but a continuation of Judaism. Large numbers of Christians uncritically accept references to their "Judaeo-Christian heritage". Judaism being equated with Christianity in flat disagreement with what Christ said and the violent, Jewish rejection of His message. Douglas referred to Jewish philosophy as that of the one-way street. The Talmud teaches that non-Jews may be subjected to fraud and treated differently from Jews. In the Zionist State of Israel the conversion of a Jew to another religion, particularly Christianity, automatically excludes that person from the Jewish community. Jews are leading exponents of the "pluralist society" in other countries, but fiercely oppose such a society in Israel. The establiishment of the State of Israel in 1948 was achieved by the use of the type of murderous terror since complained about when used aaainst Israel. Driving the Palestinians from the home they had lived in for two thousand years has been justified on the ground that the Jews are divinely ordained to return to the "promised land". They have been supported by large numbers of Christians who are unaware that apart from other considerations, the overwhelming majority of Jews are, as shown in The Jewish Encyclopaedia and the writings of distinguished Jewish historians like Professor H. Graetz (History of the Jews), descendants from the Khazars, a Turkish-Mongoloid people converted to Judaism on the instructions of King Bulan in the 7th century. When the famous author Arthur Koestier, himself of Jewish background, thoroughly documented the story of the Khazars in his book, 'The Thirteenth Tribe', there were attempts either to smear the author or to argue that the racial background of modern Jews was relatively unimportant. The alleged persecution of Jews over the centuries, Christians generally being charged with being the most guilty, is justification for the establishment of a Jewish State. In spite of the fact that since the publication of Dr. A. R. Butz's scholarly and meticulously documented work, 'The Hoax Of The Twentieth Century', there is no longer any doubt that the story of the gassing of six million Jews by the Germans is a carefully fostered myth by Zionist propagandists and their dupes, the myth is used constantly in an attempt to stifle rational discussion of the "Jewish Question". As the great majority of Jews of the world have no intention of going to Israel to live, the establishment of the Zionist State of Israel must be seen as but a step in what one Zionist frankly described as a "far flung plan." The rank and file of Jews are regarded by their leaders as the expendable raw material of their power plans. The "Chosen Race" doctrine is essential to further those plans. Perhaps the most telling aspect of the campaign to pervert Christianity is the claim that as Christ Himself was a Jew, no Christian should criticise Jews. As a study of history shows, the term Jew evolved over the centuries from the term Judean. It was the famous Jewish historian Flavius Josephus who coined the term Judaism. But Judaism was but another term for the religious system known as Pharisaism. To describe Christ as a Jew in the sense that during His lifetime he was a Judean who practised a form of religious worship known as Pharisaism, is completely false and blasphemous. The Gospels record that Christ denounced the Pharisees and their religious system. Dr. W. R. Inge, the distinguished Dean of St. Paul's, London, for many years, wrote: "In speaking of the Jewish element in Christianity, it must be remembered that the cradle of our faith was not Judea, but Galilee, and that the Galileans had probably hardly a drop of Jewish blood in their veins. They were tolerated by the Jews in consideration of their strict and almost fanatical orthodoxy, while the heretical Samaritans, who were probably nearer to them in race, were detested; but the Jew never looked upon the Galilean as a member of his own tribe. Judea itself was perhaps the last place in the world from which the religion of the Graeco-Roman Empire could have sprung." Christ was generally known during His ministry as 'Jesus of Nazareth' or 'The Galilean.' Never once did He refer to His birthplace as 'Bethlehem of Judea.' A close reading of the Gospel of St. John makes it clear that Christ did not believe that He had been born in Judea. The Galileans were a completely different type of people from the Judeans, a result of their background. When Sargon of Syria crushed Israel in 722 or 721 B.C., only the tribe of Judea was left, Galilee being swept clean with Sargon re-populating the area with people from various parts of his wide dominions. His most fearsome troops were the horsemen known as the Scythians who came from the country now known as Russia. Anthropologists (see 'The Maker's of Civilisation' by L. A. Waddell, L.L.D., C.B., C.I.E.) believe that the founders of civilisation were the white-skinned people, the lndo-Europeans or Caucasions, as they are called, who moved from the area east of the Volga southwards towards the warmer climate. These northern whites were responsible for the Sumerian Civilisation which penetrated into much of what today is called the Middle East, including Egypt. Another European influence, at a much later date, on the population of Galilee was the wandering Gauls who split off from the army of Brennus in 278-77 B.C. Then in 164 B.C. when Simon Maccabee removed some Jewish infiltration out of Galilee back to Judea, Galilee was again completely Gentile. The strong antipathy between the Galileans and the Judeans helped the Galileans to retain their own identity from then onwards beyond the time of Christ. The Jewish historian Josephus, Governor of Gailee 50 years after the Crucifixion of Christ, makes clear that there were basic differences between the Galileans and the Judeans. As recorded in The Talmud, intermarriage was not permitted. The verdict of history leaves no doubt that if Christ is referred to as the Son of Man, He was a Galilean, not a Jew. The traditional pictures of Christ have always portrayed Him as of fair complexion with blue eyes. The development of Christianity owed more to the Greek influence than it did to the forerunner of Judaism, Pharisaism. The New Testament references to the Decapolis, or Eastern Galilee do not give an adequate picture of its dominating Greek character. The Greek influence in the region started with the soldiers of Alexander the Great from 382 B.C. onwards. Under the Romans the Decapolis saw a flowering of Greek culture in its highest forms. The Romans ruled the region through the Greek language. Greek names were used, as witnessed by the names of most of Christ's disciples. It is almost certain that Christ and His disciples knew Greek. Writing in his Historical 'Geography of the Holy Land', George Adam Smith observed: "The Decapolis was flourishing in the time of Christ's ministry. Gadara with her temples and her amphitheatres, with her arts, her games and her literature, overhung the lake of Galilee and the voyages of her fishermen. A leading Epicurean of the previous generation, the founder of the Greek anthology, some of the famous wits of the day, the reigning emperor's tutor, had all been bred within sight of the homes of the writers of the New Testament. We have ample proof that the Kingdom of God came forth in no obscure corner, but in the very face of the kingdom of this world." Irrespective of where Christ had appeared, He was faced with the problem of how to detach himself from all local influences in order that His universal message for all mankind could be presented. And yet He had to work through the culture and institutions of the world in which He emerged. He would have been faced with the same situation if He had appeared in Persia, Greece or Rome. Without making use of the culture and traditions of the world in which He grew up, how could Christ communicate His message to His Disciples so that they in turn could carry it to the whole world? Christ was well versed in the teachings of Judaism, and the works of the Jewish prophets, but in referring to them insisted that there was "a more excellent way." Christ entered the Synagogues, not because He accepted any part of Judaism, but because they were at that time a type of local public forum where He could preach His Message. The Jewish leaders so feared that message that they plotted to have Christ crucified. Christ's denunciation of these leaders was couched in language which today would have Him called before some "race relations" or "anti-discrimination board." "Woe to you, scribes and pharisees, hypocrits! for you cleanse the outside of the cup and of the plate, but inside they are full of extortion and rapacity . . . Woe to you, scribes and Pharisees, hypocrits! for you are like whitewashed tombs, which outwardly appear beautiful, but within they are full of dead men's bones and uncleanness. So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity . . . You serpents, you brood of vipers, how are you going to escape being sentenced to hell?" Although it is an historical fact that the Jewish hierachy rejected Christ's revelations of reality, of God, the essential nature of Christ's teaching has been distorted by those who have failed to understand that Christ had to use a method of expression suitable for Eastern minds. A limited culture and the Judaic influence made it difficult for Christ's disciples to grasp the principles He sought to teach. Thus the use of parables to encourage consideration of an illustration of a principle. It is obvious that many have missed the primary meaning of the principle illustrated in the parable, while others have failed to grasp that the statement of a principle does not of itself indicate how the principle should he applied in all circumstances. Nothing so dramatically demonstrated the fundamental cleavage between Christ's teachings and the institutionalism and legalism of Judaism than Christ's reaction to the charge that He had been violating the Sabbath. "The Sabbath was made for man, not man for the Sabbath." The Christian view therefore insists that all institutions exist to serve the individual. In his first book "Economic Democracy", Douglas left no doubt that he implicitly accepted the Christian concept: "Systems were made for men, and not men for systems, and the interest of man, which is self-development, is above all systems." Douglas later stressed that this truth also applied to legal systems. In his 'Merchant of Venice' the great English writer Shakespeare brought out the contrast between the Christian concept of law, which gave rise to English Common Law and the Judaic stress through Shylock on the letter of the law as distinct from the spirit of the law. Christ challenged a religious system of a kind which sought to govern the life of the individual down to every detail. A reading of The Talmud explains why so many Jews are attracted to central planning, irrespective of what label it carries. Christ understood the Law of the Jewish prophets and Jewish traditions. But He did not appeal to them to establish His authority. When He asked his disciples. "But Who say ye I am?" It was the outspoken Peter who said, "Thou art Christ, the Son of the Living God." Peter was warmly praised for his answer. Christ rejected the suggestion that He was the Jewish Messiah who would lead a revolt against the Roman power. He taught that God's will should be done on earth. But how? He did not teach subjection to a distant Deity, an external authority, but to an interior one. The Kingdom of God was within each individual. Christ knew that He was of God, was in direct touch with the Father, and that through His teachings and examples all men could come to know of God within themselves. Christ was the great example, the Light of the World, demonstrating in His life complete harmony between principle and practice. He criticised the Scribes and Pharisees "because you shut the kingdom of heaven against men, for you neither enter yourselves, nor allow those who would enter to go in." The Founder of Christianity directed His most biting invective against that legalistic and juristic habit of mind of priests and scribes who made the Word of God of no effect by their traditions. The qualities which Christ manifested in His life were a sense of freedom, balance, courage, initiative, simplicity. These qualities were displayed in a man unique in the history of human affairs. Realistic Christianity is not possible unless the dangerous myth of "Judaeo-Christianity" is rejected. Writing in 'The Big Idea' Douglas said "it is necessary to face up to the fact of institutionalised Judaeo-Cbristianity . . . which is simply Liberal Judaism. I repeat my belief, not only that Christianity has not failed because it has not been tried, but that it has not been tried mainly because Judeao-Christianity has taken care that it should not be tried." Jewish spokesmen have been very frank about the "Judaeo-Christian" myth. For example, Rabbi Howard Singer writing in The Saturday Evening Post, U.S.A., as quoted in the March, 1979 issue of Behind The News, South Africa, said "But all that talk about 'Judaeo-Christian tradition' is one of the most successful public relations triumphs of the century . . . But, as a Jew, and a Rabbi, obviously I don't accept that view. I don't see Christianity as the exquisite culmination of a long and painful evolution-, I see Christianity, to use Santayana's phrase, as a 'paganisation' of monotheism, something with which I can have no real sense of kinship." The end result of the Judaic concept of monotheism is monopoly. The Christian concept of unity through diversity is reflected in the Doctrine of the Trinity. Douglas directed attention to the Athanasian Creed concerning the trinitarian concept of God, pointing out that it was a brilliant theological exposition of the nature of reality, and that when political and constitutional systems reflected that reality individuals found their associations much more fruitful and harmonious. Douglas instanced the growth of constitutionalism in England in accordance with the trinitarian concept, the result being the House Commons, The House of Lords, both spiritual and secular, and the Crown. The growing Judaic influence was a major factor in having Christianity declared at the time of the First World War to be no longer part of the British Constitution. The widespread claim that Christians worship the same God as the Jews is a serious reflection upon the understanding of those Christians who make it. C H Douglas Library Brief for the Prosecution http://www.alor.org/Library/BrieffortheProsecution.htm#1a Nature of Democracy http://www.alor.org/Library/NatureofDemocracy.htm#1a The Approach to Reality http://www.alor.org/Library/Approachtoreality.htm#1a The Monopolistic Idea http://www.alor.org/Library/MonopolisticIdea.htm#1a The Tragedy of Human Effort http://www.alor.org/Library/Tragedyofhumaneffort.htm#1a The Policy of a Philosophy http://www.alor.org/Library/Policyofaphilosophy.htm#1a Dictatorship by Taxation http://www.alor.org/Library/Dictatorshipbytaxation.htm#1a Money and the Price System http://www.alor.org/Library/Moneyand%20the%20PriceSystem.htm#1a Breakdown of the Employment System http://www.alor.org/Library/BreakdownoftheEmploymentSystem.htm#1a Realistic Constitutionalism http://www.alor.org/Library/RealisticConstitutionalism.htm#1a Reconstruction http://www.alor.org/Library/Reconstruction.htm#1a The Use of Money http://www.alor.org/Library/TheUseofMoney.htm#1a The Use of Social Credit http://www.alor.org/Library/UseofSocialCredit.htm#1a Thoughts of Douglas http://www.alor.org/Library/ThoughtsofDouglas.htm#1a Warning Democracy http://www.alor.org/Library/Warning%20Democracy.htm#1a Disarmament http://www.alor.org/Library/Disarmament.htm#1a Great Britain Limited http://www.alor.org/Library/Great%20Britain%20Limited.htm#1a The International Idea http://www.alor.org/Library/The%20International%20Idea.htm#1a The Nature of the Present Crisis and its Solution http://www.alor.org/Library/The%20Nature%20of%20the%20Present%20Crisis%20and%20its%20Solution.htm The Whole World in Debt Chains http://www.alor.org/Library/The%20Whole%20World%20in%20Debt%20Chains.htm#1a Realistic Position of the Church of England http://www.alor.org/Library/RealisticpositionoftheChurchofEngland.htm#1a Dick Eastman Yakima, Washington Every man is responsible to every other man. http://groups.yahoo.com/group/frameup/
Post Comment Private Reply Ignore Thread Top • Page Up • Full Thread • Page Down • Bottom/Latest
#1. To: All (#0)
It had paragraphs when I pasted it.
|
||
|
[Home]
[Headlines]
[Latest Articles]
[Latest Comments]
[Post]
[Sign-in]
[Mail]
[Setup]
[Help]
|
||