The Jewish Revolutionary Spirit and Its Impact on World History

 

and Its Impact on World History

(Selections)

http://www.archive.org/stream/TheJewishRevolutionarySpiritAndItsImpactOnWorldHistoryselections_985/jonesRev.JuJuSelectionsReview_djvu.txt

by E. Michael Jones

Edited by Darrell Sean, culture warrior and part-time E. Michael

Martyr

E. Michael Jones, Ph.D. is the Editor of Culture Wars magazine, as well
as author of 11 books, including The Angel and the Machine:
Degenerate Moderns: Horror: A Biography: The Slaughter of Cities
and Libido Dominandi.

The Jewish Revolutionary Spirit

and Its Impact on World History

Hardcover: 1,200 pages

Cost: $48.00 plus $8.00 S&H

ISBN: 0-929891-07-4

Publisher: Fidelity Press

Order #: 574-289-9786
http://www.culturewars.com/

CONTENTS

1. The Revolutionary Jew and His Impact on World History

2. Rabbi Dresner’s Dilemma: Torah v. Ethnos [On Jews and Pornography]

3. The Apology In Context: Fifty Years of Catholic-Jewish Kulturkampf

4. Guilt by Association

5. The Conversion of the Revolutionary Jew

6. “The Jewish Revolutionary Spirit and Its Impact on World History”:
A Review By Robert A. Sungenis, Ph.D.

7. An Interview with Dr. E. Michael Jones on The Jewish Revolutionary Spirit

1. The Revolutionary Jew and His Impact on World History

This article was published in the September, 2003 issue of Culture
Wars magazine.

1648 Annus Mirabilis

According to the Zohar, the year 1648 was to be the mystical year of
resurrection, when the Jews could expect deliverance from their more
than millennium long exile. Heinrich Graetz, a German Jew, a devotee
of the Enlightenment and author of one of the most frequently cited

histories of the Jewish people, calls the Zohar that “lying book” and
by extension impugns the entire Kabbalistic tradition. Since the
Enlightenment was in many ways a direct result of the disappointment
which followed from the failure of the Messianic expectations which
reached their fever pitch and denouement in the second half of the
17th century, his skepticism is understandable, as is his scorn for
the Kaballah, the mish-mash what he considered Gnostic and Talmudic
mumbo-jumbo that had led to the rise and fall of Messianic hope in the
first place. Graetz espoused a worldview which was the complete
antithesis of the Messianic fever of the mid- 17th century. He was so
convinced in his opposition to the Kaballah because he had the benefit
of historical hindsight and could see where its vaporous illusions
were leading the Jewish people. Expectation of redemption fostered by
widespread dissemination of Kabbalistic doctrine made the Jews, in
Graetz’s words, “more reckless and careless than was their custom at
other times.”

Just what Graetz meant by reckless can be derived from his analysis of
Polish Jewry, which had become by the time of the period in question a
hotbed of Kabbalistic thought. Beginning with the Statute of Kalisz in
1251, the Jews of Poland were granted rights like nowhere else in
Europe. They were even granted their own autonomous legal system,
known as the kahal, which allowed them to adjudicate intra- Jewish

disputes without recourse to the Polish Christian legal system. This
autonomy, in turn, necessitated the intensive study of the Talmud,
which, according Graetz, led to the peculiar corruption of Polish
Jews. The reliance on the Talmud as the basis of Jewish legal autonomy
created a culture of “hair-splitting judgment” among the rabbis,
according Graetz, as well as “a love of twisting, distorting,
ingenious quibbling, and a foregone antipathy to what did not lie
within their field of vision,” which in turn trickled down to find
expression in the behavior of vulgar, who “found pleasure and a sort
of triumphant delight in deception and cheating.” Since by the end of
the 18th century, the overwhelming majority of Jews lived in Poland,
Jews in general earned, as a result, the reputation of being “a nation
of deceivers,” to give Immanuel Kant’s formulation. “It does indeed
seems strange,” Kant, the quintessential Enlightenment philosopher,
continued, “to conceive of a nation of deceivers, but it is also very
strange to conceive of a nation of merchants, the majority of whom,
bound by an ancient superstition accepted by the state they live in,
do not seek any civil dignity, but prefer to make good this
disadvantage with the benefits of trickery at the expense of the
people who shelter them and at the expense of each other. In a nation
of merchants, unproductive members of society …. it cannot be
otherwise”( Kant, Werke Bd. vii, p. 205-6). From his vantage point in
Koenigsberg, the capital of what was then East Prussia, a country

which the Teutonic Knights wrested by force from the Slavic natives,
all Jews were Polish Jews.

Graetz, the Enlightenment Jew and apostle of German culture and Jewish
assimilation to it, echoes Kant but confines his censure to the Jews
of Poland, who, according to his judgment, “acquired the quibbling
method of the schools and employed it to outwit the less cunning.”
Piety and knowledge of the hair-splitting distinctions of the Talmud
became one and the same thing for the Polish Jew, a combination which,
when added to the dogmatism of the rabbis, “undermined their moral
sense” and made them prone to “sophistry and boastfulness.”

Largely as a result of the concessions of the Polish crown which began
with the Statute of Kalisz, Poland became known throughout Europe as
the “paradisus Judeorum,” the paradise of the Jews. When persecutions
would flare up in the traditionally Jewish sections of Europe, in the
German principalities, particularly in the urban centers of the Rhein
valley, as they frequently did throughout the middle ages, the Jews
who wished to escape persecution inevitably headed east toward Poland,
taking their language, “juedische Deutsch,” or Yiddish with them. When
Isaac Bashevis Singer won the Nobel Prize toward the end of the 20th
century, he was designated a Pole by the selection committee, and yet
in spite of that fact had to admit in a moment of candor that he

understood Polish only with difficulty, even though he lived his
entire youth in Poland. Jews did not assimilate in Poland; most of
them did not learn the language of the Christian Poles, because, other
than rudimentary commerce and illicit sexual activity, the Jews had
virtually no contact with the Poles even though they had lived in
their country for centuries. The Jews established their own state
within a state there; they established their own legal system and
courts there as well, and, if demographic evidence is conclusive in
matters like this, the Polish paradise was the most successful modus
vivendi Jews ever found in the West.

Jewish Demographics

A short summary of Jewish demographics gives some indication of how
successful the Jews were in living under Polish rule. Between 1340 and
1772, when Poland was partitioned for the first time, the Jewish
population of Poland increased 75-fold while, during the same period
of time the Christian population only quintupled. The disparity in
population increase is explainable in simple terms. Persecution in the
west, largely during the period from the 11th to the 16th century,
caused massive immigration. Jews moved to Polish territory during that
period of time in unprecedented numbers. By the time Poland was
partitioned for the third and final time in 1795, 80 percent of the
world’s Jews lived there.

This phenomenal expansion of the Jewish population in Poland was
matched by a correspondingly rapid increase in wealth, and that, in
turn, corresponded to a dramatic expansion of the territorial limits
of Poland. The Golden Age of Polish Jews, according to Pogonowski,
lasted from 1500 to 1648. By 1634, which is to say toward the closing
years of this age, Poland had become the largest country in Europe.
Its territory extended from the Baltic almost to the Black Sea and
from Silesia in the west to what is now the heart of the Ukraine, two
hundred kilometers east of the Dnieper River. As a result, by the
middle of the 17th century, as much as 60 percent of Poland’s
population was not ethnically Polish, a situation which was bound to
cause friction sooner or later, depending on how wisely the Polish
rulers treated their alloethnic subjects.

Instead of wisdom, what followed was a classical case of cultural
drift in which imperial expansion covered over internal decay until
finally the contradictions and injustices which had become an integral
part of the system became so insupportable that the bubble burst, and
an orgy of violence followed, eventually dragging the Polish state
into extinction. The story of Poland was in many ways the story of
Imperial Rome writ small. Imperial expansion to the east into what is
now the Ukraine, the Crimea and Belorus resulted in the creation of

huge estates, some the size of western European countries like Holland
and Switzerland. The estates were called Latifundia, an ironic comment
on the blindness of the Polish nobility, who failed to see the
mischief which the Latifundia system had wrought in ancient Rome. The
Polish Noble’s republic was a classic oligarchy, as Plato defined the
term in his Republic. As in ancient Greece, so in Poland; wealth
concentrated in fewer and fewer hands, led to rebellion among the
lower classes. As in ancient Rome, wealth concentrated in fewer and
fewer hands fueled a system of imperialism in which the chief losers
were the overwhelming majority of the Polish people, in particular, as
in Rome, the citizen soldiers, who were driven to the wall by the
monopoly conditions the Latifundia fostered. When the rebellion
finally came, all Poles would be held responsible for the excesses of
the magnates who created the system which had dispossessed the average
Polish citizen in the first place.

As in ancient Rome, the citizen soldiers who had been the backbone of
the republic’s legions became the disenfranchised rural proletariat
once wealth became concentrated in the hands of the magnates. “The
citizen- soldiers who owned small and medium estates,” according to
Pogonowski, “suffered numerous bankruptcies and were becoming landless
while still retaining their full civil rights and privileges.” As a
result, “many of them had to seek employment in the huge estates

called latifundia.” This, of course, meant that more political power
migrated to the land magnates, who were now the employers of the
enfranchised. As a result, “the political machines of the owners of
the latifundia enabled them to attain an oligarchic control of the
politics of Poland. Their control of the national parliament was based
on their grip on the provincial legislatures.”

In 1633, the Sejm passed a law forbidding Poland’s nobility from
selling liquor or engaging in commercial activities. The Polish noble
citizens — both the wealthy and the impoverished — , in other words,
retained political control of the country, but lost economic control
because they were forbidden to engage in commercial activity. Because
the Polish magnates owned the land but were unable to engage in
commerce, they were forced to hand over the job of income extraction
to the nation’s Jews, who would pay a set fee for a lease to raise the
money the nobles needed. The system of pre-paid, short-term leases was
known in Poland as “arenda.” The connection between the arenda system
of tax-farming and the Jews was so intimate that it eventually found
expression in the Polish language. In legal contracts in the 17th and
18th century, the Polish word “arendarz” or tax-farmer and “Jew” are
synonymous. According to Pogonowski, “15 percent of urban and 80
percent of rural Jewish heads of households were occupied within the
arenda system.”

The Jewish legal system, or kahal, brokered these licenses to
well-to-do Jews, who in turn often subleased them to less well-to-do
relatives. In Polish private law, arenda was defined as “the leasing
of immovable property or rights. The subject of the lease might be a
whole territory, held either in ownership or in pledge [or] the
subject might be a tavern, mill or the right to collect various
payments such as a bridge toll or a payment connected with a
jurisdiction.” A Jew, for example, might take out a short-term lease
on a church, in defiance of church law. This meant that he was in sole
possession of the key to the church door, which could only be opened
for the performance of weddings or baptisms after payment of a fee, a
practice which naturally led to resentment among Christians. Since the
lease was of necessity a short-term lease, it was in the Jew’s
interest to charge as much money as he could to make back his
investment and some profit, since the lease might not be renewed. Or,
if it were, someone else might outbid him for it. There was, in other
words, no financial incentive to create good will among the local
population from which the arendator earned his living. The Jewish
tax-farmers had the support of the state — Pogonowski estimates that 20
to 70 percent of the income of the large estates was generated by
tax-farming leases held by Jews — but lacked the good will of the
community which was the source of that livelihood. Since the Jew was

not a part of that community, and in fact had developed, as Graetz
indicates, a whole culture of treating the goyim with contempt, he
could exploit the situation well beyond what would have been
considered tolerable had Catholic Poles been running the system:

Arenda-type short -term leases resulted in intensive exploitation of
the leased estates, as the lessees tended to overwork the land,
peasants and equipment without worrying about long-term effects. The
peasants experienced additional hardships when Jewish arrendators
obtained the right to collect and even impose taxes and fees for
church services. The peasants and Cossacks in Kresy [the newly
colonized lands of the east] bitterly resented having to pay Jews for
the use of Eastern Orthodox and Greek-catholic churches for funerals,
baptism, weddings and other similar occasions (Iwo Cyprian Pogonowski,
Jews in Poland: A Documentary History The Rise of Jews as a Nation
from Congressus Judaicus in Poland to the Knesset in Israel [New York:
Hippocrene Books, Inc. 1993], p. 68).

Because of the arenda system and the prohibition against distilling
spirits which became legally binding in 1633, the Jews assumed total
control of the liquor business, which meant that, on the one hand,
they could manipulate the price of grain by diverting it to more
profitable use as distilled spirits and that, on the other hand, it

was in their interest to engage in the intense promotion of alcohol
consumption, to maximize profits during the short-term of the lease.
This led to chronic drunkenness, decreased productivity, and, of
course, increased resentment against Jews, as a group which was
perceived as constantly seeking to exploit the weaknesses of the
majority population as a way of enhancing their own wealth and power.

Graetz talks about the Jew experienced in financial matters as a
salutary counterbalance to the impetuous, headstrong, and ultimately
child-like Polish nobleman:

“The high nobility continued to be dependent on Jews, who in a measure
counterbalanced the national defects. Polish flightiness, levity,
unsteadiness, extravagance and recklessness were compensated for by
Jewish prudence, sagacity, economy and cautiousness. The Jew was more
than a financier to the Polish nobleman; he was his help in
embarrassment, his prudent adviser, his all in all.”

There are other ways of viewing the “unique utilitarian alliance
[that] was formed between the huge landowners and the Jewish financial
elite.” Looked at one way, Jewish migration to Poland brought with it
Jewish capital, and Jewish capital was soon put at the disposal of the
Polish crown and the large landowning magnates, whose estates expanded

dramatically in size. The Polish magnates proceeded to use both the
Jews and their money to expand the Polish empire into the fertile
steppes of the Ukraine, Belorus and the northern shore of the Black
Sea. Looked at in another way this alliance concentrated the wealth
into fewer and fewer hands, especially during the period of intense
Jewish colonization in the Ukraine during the 80 year period between
1569 and 1648. Since the leases involved monopoly rights, the Jewish
tax-farmers could increase the political power of their wealthy
patrons, and their own wealth and influence as well, by driving the
smaller independent landowners to the wall. Increasing their power in
the short term, however, only increased the magnitude and violence of
the reaction when it eventually came. It was during this Drang nach
Osten, this expansion to the East, that troubles began to appear in
the Jewish paradise. The success of the new system contained within in
it the seeds of its own destruction.

Radical Disjunction

The radical disjunction between political and economic power in Poland
meant that the enfranchised noble citizens gradually lost control of
their culture. The easy-going Polish oligarchs, wedded to an economic
system that seemed so eminently successful in bringing new lands under
the Polish crown, failed to understand that the control over those
territories was being undermined from within by the very people they

relied on for its administration. This happened gradually, of course,
and it began to manifest itself first in the area of religion. Flush
with the short-term wealth which the arenda system created and the
territorial expansion which it enabled, the Polish kings ignored the
biggest cultural crisis of their day, the Protestant revolt against
Catholic hegemony over Europe. There was no Inquisition in Poland. As
a result, what might have happened in Spain did happen there. Poland
became a model for tolerance, but in doing so paved the way for its
own extinction at the end of the 18th century.

At a time when the Duke of Alba was battling Calvinists and Jews in
the Netherlands and in effect setting up a barrier beyond which the
Reformation would not pass, saving all of southern Europe beginning at
Antwerp from the rebellion which had devastated England and the North,
Sigismund August II, ruler of both Poland and Lithuania, surrounded
himself with Jews and the Protestant revolutionaries the Poles called
Demi- Jews. The “Reformers” in Poland were largely Unitarian and
Socinian followers of Michael Servetus, who, in Graetz’s words,
“undermined the foundations of Christianity,” by “rejecting the
veneration of Jesus as a divine person.”

Flush with the money they provided, King Sigismund indulged his
disordered passions and handed the country over to his Jewish and

Demi- Jewish administrators for them to rule as they wished. As a
result peasants everywhere groaned under the predations of the Jewish
tax-farmers, who in turn lent money to the king at usurious rates of
interest, thereby keeping him under their power as well. Rabbi Mendel
Frank of Brest, according to Walsh, “was so influential that he was
called the King’s Officer.” As in England at the same time, the Polish
nobles were torn between religious principle and economic interest. As
in England, economic considerations won out and “the nobility in most
cases held its protecting hand over the Jews to whom it was tied by
the community of economic interests.” In other words, the Polish
oligarchs “were either in debt to the Jews, or employed them to
squeeze taxes from them out of the peasants, naturally at a good
profit for the tax-farmers, who took their toll from dairies, mills,
distilleries, farms.” The Jews “were indispensable to the easy-going
magnate, who was wont to let his estates take care of themselves and
wile away his time at the capital, at the court, in merry amusements,
or at the tumultuous sessions of the national and provincial
assemblies, where politics was looked upon as a form of entertainment
rather than as a serious pursuit. This Polish aristocracy put a check
on the anti-Semitic endeavors of the clergy.” The Jesuits warred with
the Jews over the mind of the Polish oligarchs, but there was no
Inquisition in Poland, and no Counter-Reformation. Calvinism was
spreading among these nobles virtually unchecked by any official

Catholic resistance. As a result, Poland became, in Graetz’s words, “a
second Babylon for the Jews.”

By the death of Sigismund II in 1572, the Jews had attained enough
power to name his successor in collaboration with the Porte in
Constantinople, the Huguenots in France, and the English Protestants.
The man who brokered the deal was Solomon ben Nathan Ashkenazi,
adviser to Grand Visier Mohammed Sokoli. Solomon Ashkenazi was a
German Jew by birth who had migrated, as so many of his race had, to
the paradise of the Jews, where he eventually became chief physician
to King Sigismund. He then migrated by way of Venice to
Constantinople, where he served the sultan as faithfully as he had
served the Polish king. Solomon Ashkenazi had succeeded Joseph Nasi,
also an adviser to the sultan, as “a sort of unofficial leader of
world Jewry.” Like Nasi, Ashkenazi orchestrated events following the
death of Sigismund from behind the scenes. “Christian cabinets,”
Graetz informs us, “did not suspect that the course of events which
compelled them to side with one party or the other was set in motion
by a Jewish hand. This was especially so in the case of the election
of the Polish king.”

Locked into such a profitable alliance with the Jews, the Polish
magnates saw little reason to change a system from which they profited

so effortlessly and enormously. As a result the exactions of the
Jewish tax-farmers became onerous to the point of intolerable among
the peasantry in general, but especially among the newly colonized
Cossacks, who never felt themselves a part of the Polish nation or, as
Orthodox, part of the Catholic culture of the west. The political
crisis, which had been growing during the last 80 years of Polish
imperial expansion, corresponded as well to the worst excesses of the
arenda system. Reform of the system was urgently necessary; and a bill
of reform eventually made its way to the Seym.

In 1647, as one of the preconditions that prepared the way for a
Polish crusade against the Ottoman empire, the Cossacks were promised
full civil rights and enfranchisement over a period of time as Polish
citizens. That meant that “the harsh exploitation by Jewish holders of
short time leases was to be lessened by banning the collection of such
payments as church fees for funerals, weddings, baptisms, etc.” It
also meant that disobedience to the tax-farmers was no longer to be
considered a capital crime. It also meant that the Jesuits would no
longer be assigned to Cossack territory in the Southern Ukraine, and
that as a result they would no longer pressure Orthodox to submit to
Rome’s authority. Finally, it meant that the Jews were to be evicted
from the southern Ukraine along with the Jesuits.

When the bill came to a vote in 1648, the Seym, dominated by the
alliance of huge landowners and their Jewish administrators, defeated
the measure, providing a classic instance of how the concentration of
wealth and power into a few hands can enable that group to pursue its
own interests, with total disregard of the common good, over the brink
of that self-interest into national disaster.

The situation in Poland during the first half of the 17th century was
roughly analogous to the situation in Spain a century and a half
earlier. Spain was the only other country in Europe with an equally
influential Jewish population. As in Poland, many Sephardic Jews
engaged in behavior that caused resentment among the lower classes.
During the famine in Cuenca in 1326 Jewish usurers charged farmers 40
percent interest on the money they needed to borrow to buy grain for
sowing. Blasphemy had become a Jewish custom in Spain. Moses,
according to Walsh, “had condemned blasphemers to death. Yet it was a
custom of many Jews to blaspheme the Prophet for whom Moses had
warned them to prepare.” The Jews, as a result, “were disliked not for
practicing the things that Moses taught, but for doing the things he
had forbidden. They had profited hugely on the sale of fellow-beings
as slaves, and practiced usury as a matter of course, and flagrantly.”
Blasphemy went hand in hand with Jewish proselytizing, which often
took place by compulsion. Jews would force Christian servants to get

circumcised as a condition of employment. They would encourage people
to whom they had lent money to abjure Christ.

The Jews who defined themselves as the antithesis of Christianity had
developed the habit of conspiring with Christendom’s enemies. Although
they flourished under Visigothic rule in Spain, they were not long
thereafter found conspiring with the Arabs in Africa to overthrow the
Visigothic monarchy. At the beginning of the 8th century they used
their contacts with African Jews to prepare the invasion of the
Mohammedan Berbers across the straits of Gibraltar. Once the
Mohammedans conquered Spain, the Jews flourished under their rule,
achieving as a result one of the most sophisticated cultures in Europe
at the time. The Jews excelled in medicine and brought Aristotle to
Europe. However, the flower of Sephardic culture drew its economic
substance from unsavory roots. The Sephardic Jews grew rich on slaves
and usury.

When the Spaniards began their reconquista, the Jews were not
persecuted. According to Walsh,

“Saint Fernando, on taking Cordoba from the Saracens, turned over four
mosques to the large Jewish population, to convert into synagogues,
and gave them one of the most delightful parts of the city for their

homes, on two conditions: that they refrain from reviling the
Christian religion, and from proselytizing among Christians. The Jews
made both promises, and kept neither.”

Resentment against usury combined with the suspicion that the Jews
were using their influence to thwart the reconquista, or take control
themselves of the already reconquered regions with the secret help of
the Moors led to the riots of the late 14th century. If the monarchs
did nothing to curb Jewish influence, the outraged citizens simply
took the law into their own hands and widespread bloodshed was the
result. Leniency only created more violence, as in the case of Pedro
the Cruel, who was perceived as giving “his Jewish friends complete
control of his government; a circumstance that led his enemies to call
him a Jewish changeling, and contributed to his denunciation by a Pope
as ‘a facilitator of Jews and Moors, a propagator of infidelity, and a
slayer of Christians.'” By the end of the 14th century, Spain’s
Christian population, convinced that the Jews were “planning to rule
Spain, enslave the Christians, and establish a New Jerusalem in the
West” began acting on their suspicions by taking the law into their
own hands. Widespread bloodshed was one result. Widespread conversion,
both sincere and forced, was another.

Rabbi Solomon Converts

The similarities with Poland are obvious. The Sephardic Jews were, if
anything, more a part of Spanish culture than the Ashkenazim were part
of Polish culture. The differences, however, are even more striking
than the similarities. Unlike the situation in Poland, many Spanish
Jews became sincere converts to Christianity. Resentment against the
Jews had led to widespread rioting in 1391, and that in turn riveted
the attention of the church on the Jews. St. Vincent Ferrer, as a
consequence, led crusades for the conversion of the Jews. In 1391 he
achieved his most spectacular success when Rabbi Solomon ha-Levi
converted to the Catholic faith and became Paul of Burgos or Paul de
Santa Maria (135 1-1435). Levi was thoroughly conversant with Talmudic
literature and was acquainted with the leading Jewish scholars of his
day as well. He embraced Christianity as a result of the efforts of
St. Vincent Ferrer and reading the works of St. Thomas Aquinas. His
conversion, however, only increased the general animus against the
Jews by revealing the evidence of anti-Christian conspiracy from the
inside, so to speak. There was evidence enough. The man formerly known
as Rabbi Solomon ha-Levi was, after all, a Jewish insider if there
ever was one, and he followed up on his conversion by implicating the
Jews in a conspiracy to overthrow the Christian monarchs of the
Iberian peninsula. After his conversion, Levi published “two dialogues
in which he categorically declared that the Jews were bent upon ruling
Spain.”

Similarly, another Jewish convert Fray Alonso de Espina eventually
became confessor to Henry IV and Rector of the University of
Salamanca. In 1459 Espina wrote Fortalitium Fidei, one of the most
bitterly anti- Jewish documents in history. In his diatribe against the
Conversos, Espina “suggested that if an Inquisition were established
in Castile, large numbers of them would be found to be only pretending
Christians, engaged in judaizing and in undermining the Faith they
professed.”

Not all of the conversions following the turmoil of 1391, as numerous
Jewish converts themselves indicated, were sincere. The fear which the
reprisals created led to an equally unfortunate spate of forced
conversions, which only compounded the problem of subversion, which
had led to the riots and forced conversions in the first place. Forced
conversion is antithetical to the Christian faith. “The unwilling,”
Pope Gregory the Great wrote at the beginning of a tradition that
would remain unchanged throughout the papacy, “are not to be
compelled.” Gregory is also responsible for the creation of the
formula which would guide later popes in their dealings with the Jews,
“Sicut Judaeis non,” a formula which, according to Synan, was
“destined to recur endlessly in papal documents concerning Jewish
rights and disabilities throughout the Middle Ages”:

“Just as license out not to be presumed for the Jews to do anything in
their synagogues beyond what is permitted by law, so in those points
conceded to them, they ought to suffer nothing prejudicial” (Edward A.
Synan, The Popes and the Jews in the Middle Ages [New York: The
Macmillan Company, 1965], p. 46.

Popes throughout the period in question walked a fine line between two
extremes, symbolized in our account by Poland, which erred by allowing
Jews to usurp Christian privilege and Spain, which erred by excessive
rigor, especially by promoting the abuse of forced conversion. Popes
protested both abuses, but, in the case of Spain, unscrupulous
politicians, seeking in forced conversion a quick fix to a difficult
problem, ignored the warnings and created a deeper, more intractable
problem instead of solving the original problem. Many Jews accepted
baptism as a way of retaining possession of their goods and their
lives. “Given the forced nature of the mass conversions of 1391,”
Kamen writes, “it was obvious that many could not have been genuine
Christians.” The king of Aragon repudiated the concept of forced
conversion and made it clear to the Jews there that they could return
to their ancestral religion, but that was not the case in Barcelona,
which, as a result, became a hotbed of subversive activity all the way
up to the time of the Spanish Civil War.

Collaboration

The rabbis collaborated with the unscrupulous Spanish politicians by
allowing for conversion under duress. The early Church was split over
whether Christians who renounced the faith during the Roman
persecutions should be readmitted to the Church. The less rigoristic
debated which penances should be applied, but the Church never
condoned renunciation of the faith, even if death were the
consequence. Talmudic Judaism, however, came up with an accommodation
of the practice of lying about conversion based on a distinction which
would have consequences which were every bit as serious as those which
followed from the forced conversions in the first place. In the
fifteen century, the Rabbis in North Africa distinguished between
anusim or unwilling converts and meshumadim, those who converted
voluntarily. As a result, the only sort of Jew who was ostracized by
the synagogue was the sincere convert. The fact that the liar and
dissembler was tacitly tolerated, in clear violation of the scriptural
principle articulated in the Book of Maccabees was to have
far-reaching consequences. One of the most obvious is that the rabbis
and the unscrupulous anti-Semitic Christian politicians collaborated
in creating an atmosphere where subversion flourished. Jews who had
prospered by converting and thereby ignoring the tenets of their own
religion could continue to prosper as Christians while retaining the

same opportunistic attitude toward Christianity. The Christians who
were moved to violence against Jews now harbored the same animus,
clouded by religious ambiguity, against the conversos, whom they now
called Marranos, a derogatory term of dubious origin which means
swine. Forced conversion, in other words, only strengthened the very
suspicions it was supposed to allay. And the rabbis were instrumental
in strengthening them. As a result, Jews were regarded as a fifth
column within the state, and conversos were regarded, because of the
very conversion that was forced on them, as an even more dangerous
fifth column within the Church. Some conversos were precisely that.
Fray Vicente de Rocamora, the confessor of Empress Maria, sister of
Philip II, “threw off the mask of Catholicism and joined the Hebrew
community at Amsterdam as Isaac of Rocamoro.” The Jewish community at
Amsterdam in the 17th century was made up almost exclusively of
conversos who had thrown off the Catholic faith shortly after escaping
from Spain and Portugal and arriving there. It was made up, in other
words, of apostate Catholics who had lied about their faith.

The system of forced conversion was exploited by the cynical Jews who
converted insincerely as a way of retaining power and wealth, and it
punished those Jews whose conversions were sincere because they
continued to suffer the rigors of anti-Semitism. Later Jewish
apologists seem unaware of the complexity of the situation and the

implications which flow from it. Describing the aftermath of the
forced conversions, Cecil Roth writes that

“within a generation or two, the Marranos became assimilated enough.
Their worldly success was phenomenal. They almost controlled the
economic life of the country. They made fabulous fortunes as bankers
and merchants. They thronged the liberal professions. . . . Many of
them attained high rank even in the Church. But with all their
eminence, the vast majority (and those who had entered Holy Orders
were no exception) remained faithful at heart to the religion of their
fathers, which they handed on, despite unbelievable difficulties from
generation to generation. Their Christianity was merely a mask….
They were Christians in nothing, and Jews in everything but name.”

Roth’s justification of false conversion lends credence to the claims
of the anti-Semites in two ways. First of all, it ignores the fact
that many conversions were sincere. Both Roth and the Spanish
anti-Semites dismiss this possibility out of hand. Secondly, Roth’s
justification of duplicity condones subversion and in many ways makes
it a Jewish characteristic. In this Roth is simply following the
example of the rabbis of the time, who in contrast to the scriptural
example of the Maccabees, accepted the idea of outward conversion as
long as it was coupled with an inward denial of what was professed

outwardly. This rabbinic acceptance of duplicity would have
far-reaching consequences for European Jewry. In the short term, it
set the stage for the conversion of Sabbetai Zevi, the Jewish Messiah,
to Islam in 1666. Because of the tradition established by the
Sephardic rabbis, Zevi, the false Messiah, could claim, with some
plausibility, that his conversion to Islam was only for show. He could
claim that it was really an attempt to subvert the Turkish empire from
within. Of course, he could also make similar claims to the sultan of
Constantinople, claiming that his preaching in the synagogues of the
Levant was really an attempt to convert Jews to Islam.

By condoning false conversion under duress, the rabbis created a
nation of subversives. The net result was chaos and confusion so
total, so demoralizing and so debilitating that medieval Judaism did
not survive the crisis. Medieval Judaism, like medieval Islam, was
ultimately incapable of negotiating a modus vivendi which accommodated
both faith and reason. Medieval Judaism broke apart on the rock of
false conversion, as manifested in the case of Sabbetai Zevi. European
Jewry, which was virtually unanimous in accepting Zevi as the Messiah,
attempted to repress any indication that Zevi had existed after his
conversion to Islam, but the evidence of his existence was like the
rock just beneath the surface which determines traffic on the river.
The messianic fever which infected Europe beginning in 1648 reached

its peak and denouement when Zevi converted to Islam in 1666, another
Annus Mirabilis . Thereafter, the ship of medieval Judaism foundered
and eventually broke into two parts, corresponding to faith and reason
respectively, since their union could find in Judaism no unifying
force any more. On the one hand, reason found itself represented by
Spinoza’s rationalism, which led to the German Enlightenment Jew
epitomized by Moses Mendelssohn, the man whom Lessing immortalized in
German literature as Nathan der Weise. On the other hand, faith
divorced from reason led to the Jewish form of quietism known as
Hassidism, which continued to thrive in the shtetls of Poland and the
Pale of the Settlement all the way up to the Nazi genocide.

As anyone with a rudimentary sense of the relationship between
Christianity and culture could have anticipated, the regimen of false
conversions in Spain did nothing but make a bad situation worse. The
cynical Jewish converts continued to exploit the situation to their
advantage under the protection of the Church, while at the same time
the sincere Jewish converts were forced to live under constant and
intolerable suspicion.

Spain’s response to this intolerable situation was the Inquisition. By
the 1470s, it was becoming increasingly clear that forced conversions
had not solved Spain’s Jewish problem. They had in fact made it worse

by making it more inaccessible. The longer the government did nothing,
the more mob violence increased. Queen Isabella’s predecessor is now
known to history under the unfortunate name of Enrique el Impotente
precisely because he was perceived as handing over to the unscrupulous
insincere conversos the administration of both Church and state and
doing nothing to curb the rioting and pillaging of the Jews and their
possessions which followed in the wake of his inaction. When the civil
disorder against the Jews became a serious threat to Spain’s military
campaign against the Moors, the Spanish crown, united now under
Ferdinand and Isabella, imported the Inquisition, created by St.
Dominic as away of ridding Southern France of the Albigensian
heretics, in order to bring legal order to resentments which were
leading to the mob violence which threatened to engulf Spain. On
September 27, 1480 a papal bull commissioned the Dominicans Juan de
San Martin and Miguel de Morillo to begin inquiries into reports of
subversion of the faith. The Spanish Inquisition had come into
existence. Twelve years later, Ferdinand and Isabella, after expelling
the Moors from Spain, expelled the Jews as well. In doing so, they
saved Spain from the fate of Poland by exporting a problem they could
not solve. Over the course of the 16th century, northern Europe
inherited the problem which Spain could not solve and cities like
Antwerp became, as a result, a hotbed of revolutionary activity.

Cultural Matrix

The combination of the expulsion of the Jews and rabbinical
justification for false conversion effectively established the
cultural matrix from which the revolutionary Jew would emerge. If a
Jew according to Talmudic teaching could profess what he claimed was
an idolatrous false religion in public and still remain a Jew in good
standing, then he simply could not be trusted, and the anti-Semites
were right in viewing him as a fifth-column who threatened the
existence of both Church and state. Forced conversion was wrong, but
the acceptance of it on the part of the Jews was just as wrong as the
imposition of it on them. Worse still, acceptance of insincere
conversion enshrined the principle of deception and subversion as an
acceptable part of Jewish life. The Jew, according to the principles
established in the Old Testament from the time of Moses to the
resistance which the Maccabees provided against the Hellenizers under
King Antiochus, had a duty to resist what he perceived as idolatry and
incorporation into idolatrous religions, and he was duty-bound to
resist that incorporation to the point of death. The fact that
Talmudic teaching condoned false conversion indicated a radical break
in continuity between what they taught and what Moses taught. The
Marranos, if by that term we mean insincere Jewish converts to
Christianity, made subversion and deceit a way of life.
In this their behavior and world view was similar to other disaffected

Catholics from other parts of Europe. The German monks who violated
their vows of celibacy with impunity led double lives as well. And
living a lie helped create animosity toward the institution to whom
they had made vows they would not fulfill. In this regard, the first
Lutherans and the first Calvinists were virtually indistinguishable
from each other and from the conversos, both in theology and practice.
Both movements drew their leadership from the sexually corrupt lower
Catholic clergy. Calvin’s lieutenant, the erstwhile Catholic, Theodore
Beza was, according to Walsh,

“a glaring example of the too-common corruption. Though not even a
priest, he enjoys the incomes of two benefices, through political
influence, lavishes the Church’s money on his concubine, and generally
leads a vicious and dissolute life. When the Church is under attack,
he hastens to join the enemy. As Calvin’s lieutenant, this righteous
man thunders against the [corruption of the] Old Church, of which he
was partly the cause.”

Beza’s example was not uncommon. The monasteries of Europe were full
of monks leading double lives:

“There is no doubt about the laxity of the monasteries of Sevilla and
Valladolid, whose members embraced Protestantism; nor of the
degeneracy of the Augustinians in Saxony, who broke away from the
Church almost en masse in 1521. In England it was the reformed
Observatine Franciscans who withstood Henry VIII even to death, while

the relaxed Conventuals and other badly disciplined monks and priests
formed the nucleus of the Church of England. The first Protestants, as
a rule, were bad Catholics” (Walsh, Philip II, p. 252).

Once the Jews who were expelled from Spain began to regroup in the
newly-Protestant regions of the North, their settlements began to draw
Marranos like a magnet, and the disaffected Catholics who had once
been living double lives as clerics with concubines in places like
Saxony and Thuringia now began to make common cause with the Jews who
had led double lives as well by converting to Catholicism simply to
preserve their wealth. Revolution, which is to say, a pan-ethnic
coordinated attack on the cultural hegemony of the Catholic Church
over Europe, emerged as a force in world history when these two groups
merged in places like Antwerp in the middle of the 16th century.
Revolution was, in other words, a Protestant- Jewish alliance from its
inception. The Jews, as Newman shows so well, promoted every “reform”
movement in Europe, from the Hussites to the Anabaptists, as a way of
weakening the hegemony of the Catholic Church, reasoning — falsely in
the case of Luther — that the enemy of their enemy was their friend. In
places like Antwerp and Amsterdam, the Jews put their wealth as well
as their considerable expertise in finance and publishing at the
disposal of the libidinous German monks and their princely protectors
as their way of waging cultural warfare against the Catholic Church

and Spain, its defender. When Johan Bokelzoon established his sexual
liberationist communist dictatorship in Muenster in 1533, the native
population was quickly overrun by libidinous nuns recently “liberated”
from their convents by the Lutherans. (Martin Luther, in fact, got his
wife, Catherine von Bora, from a Lutheran raid which liberated a
convent in Saxony. He offered the youngest and prettiest of the
ex-nuns to the Bishop of Mainz if that worthy agreed to convert to the
Lutheran party.) The nuns under Bokelzoon’s tutelage quickly adopted
his sexual liberationist practices and began having visions of the
coming of the new Jerusalem which caused them to practice glossolalia
while rolling naked on the ground, frothing at the mouth. Liberation
from the stress of living a double life as a faux Catholic was
intoxicating, and the intensity of the intoxication was some
indication of the stress that caused it.

The revolutionary link between Jews and Reformers was theoretical as
well as practical. The “Reformers” for their part could justify their
criminal behavior only by cloaking it in the imagery of the Old
Testament. Regicide was the most heinous of crimes and viewed with
revulsion by all of Christian Europe, and yet Cromwell justified his
role in the murder of Charles I by appealing to the story of Phineas.
“Be not offended at the manner,” Cromwell wrote to Lord Wharton in
January 1650,

“perhaps no other way was left. What if God accepted the zeal, as He
did that of Phineas, whose reason might have called for a jury? What
if the Lord have witnessed this approbation and acceptance to this
also, not only by signal outward acts, but to the heart also? What if
I fear my friend should withdraw his shoulder from the Lord’s work . .
. through scandals, though false, mistaken reasonings.”

The subjunctive mood of Cromwell’s self-justification gives some
indication that not even the models he dragooned from the Old
Testament could erase the guilt of regicide from his conscience, but
even if they could not absolve him of his sin, they certainly acted as
a palliative. Cromwell, according to one commentator,

“was making a startling reference to the biblical story of Phineas,
who thrust a javelin through a sinfully copulating couple, thus saving
the people of Israel from the wrath of God. In the end, only brutal
summary justice against the King had served to complete God’s work to
save the nation from His wrath and to secure his continuing love.”

By 1649, when Charles I went on trial, the tradition of Judaizing
which had been extirpated from Spain had struck deep roots in England.
The English judaizers were known as Puritans, and Cromwell as their

leader was as versed in using Biblical figures as a rationalization
for his crimes as he was in using Jewish spies from Spain and Portugal
as agents in his ongoing war with the Catholic powers of Europe. The
Puritans in England could implement the idea of revolution so readily
precisely because they were Judaizers, and that is so because
revolution was at its root a Jewish idea. Based on Moses’ deliverance
of Israel as described in the book of Exodus, the revolutionary saw a
small group of chosen “saints” leading a fallen world to liberation
from political oppression. Revolution was nothing if not a
secularization of ideas taken from the Bible, and as history
progressed the secularization of the concept would progress as well.
But the total secularization of the idea in the 17th century would
have made the idea totally useless to the Puritan revolutionaries.
Secularization in the 17th century was synonymous with Judaizing. It
meant substituting the Old Testament for the New. The concept of
revolution gained legitimacy in the eyes of the Puritans precisely
because of its Jewish roots. Graetz sees the attraction which Jewish
ideas held for English Puritans quite clearly. The Roundheads were not
inspired by the example of the suffering Christ, nor were they
inspired by the medieval saints who imitated him. They needed the
example of the warriors of Israel to inspire them in their equally
bellicose campaigns against the Irish and the Scotch, who became
liable to extermination because the Puritans saw them as Canaanites.

Similarly, the King, who was an unworthy leader…
deserved to die at the hands of the righteous who [like Phineas] now
acted without any external authority, but, as the Jews had, on direct
orders from God. “The Christian Bible,” Graetz tells us,

“with its monkish figures, its exorcists, its praying brethren, and
pietistic saints, supplied no models for warriors contending with a
faithless king, a false aristocracy and unholy priests. Only the great
heroes of the Old Testament, with fear of God in their hearts and the
sword in their hands, at once religious and national champions, could
serve as models for the Puritans: the Judges, freeing the oppressed
people from the yoke of foreign domination; Saul, David, and Joab
routing the foes of their country; and Jehu, making an end of an
idolatrous and blasphemous house — these were favorite characters with
Puritan warriors. In every verse of the books of Joshua, Judges,
Samuel and Kings, they saw their own condition reflected; every psalm
seemed composed for them, to teach them that, though surrounded on
every side by ungodly foes, they need not fear while they trusted in
God. Oliver Cromwell compared himself to the judge Gideon, who first
obeyed the voice of God hesitatingly, but afterwards courageously
scattered the attacking heathens; or to Judas Maccabaeus, who out of a
handful of martyrs formed a host of victorious warriors.”

Graetz puts his finger on the heart of the issue when he identifies
Puritan role models as “at once religious and national champions.”
Revolution as practiced by the Puritan Judaizers of England was a
reversion to a more primitive, pre-Christian model. There was no
separating the two swords of pope and emperor here — or, to use the
terms of a later more secular era, no separation of church and
state — instead, both pope and emperor were fused into one charismatic
revenant of King David. Israel had become ethnic once again, except
that now the real Jews were Englishmen, the visible elect on earth,
and England (or New England) was the New Jerusalem.

When the Puritan poet and propagandist John Milton wanted, as a result
of personal circumstances, to have the Puritan solons in Parliament
legalize divorce in 1642, he attempted to help the divines overlook
the inconvenient fact that Jesus Christ condemned the practice
explicitly by appealing in general to Old Testament models and to
Moses, “an author great beyond any exception,” in particular. Milton
then quickly gets to the Messianic politics that lies at the heart of
Puritan- Jewish revolutionary thought. England’s legalization of
divorce will provide the world with a “magnanimous example” which
“will easily spread far beyond the banks of Tweed and the Norman
isles.” England as the new Israel has a mission to save the world, a
mission which was later adopted by equally messianic descendants of

Jews and Puritans in America. “It would not be the first or second
time,” the author of Paradise Lost continues,

“since our ancient druids, by whom this island was the cathedral of
philosophy to France, left off their pagan rites, that England hath
had this honor vouchsafed from heaven, to give out reformation to the
world. Who was it but our English Constantine that baptized the Roman
Empire? Who but the Northumbrian Willibrorde and Winifride of Devon,
with their followers were the first apostles of Germany? Who but
Alcuin and Wycliffe our countrymen, opened the eyes of Europe, the one
in arts, the other in religion? Let not England forget her precedence
of teaching nations how to live.”

One can almost hear in Milton’s tendentious pleading for the
legalization of divorce, the devotees of Planned Parenthood arguing
that the logical sequel to America’s conquest of Afghanistan or Iraq
should be contraception and abortion. Messianic politics and sexual
liberation have gone hand in hand from the beginning, and they still
do, now that America is the uncontested new Israel. Messianic politics
cannot function without Old Testament models, as Milton’s appeal to
Moses on the issue of divorce makes clear.

Messianic politics lies at the heart of what the Jewish and Puritan

revolutionaries of the 16th century had in common, which is to say,
both the Puritan and the Jew shared a desire to attain the spiritual
goods promised in the Bible by secular means. Messianic politics was a
form of magic, since the attainment of wealth and power by spiritual
means had always been the goal of Simon Magus and his followers, and
as such it had a powerful appeal to a group of people who were just
discovering the natural sciences at the same time that they were full
of revulsion at the cross of Christ and the ideal of suffering which
it embodied. “It is better,” St. Augustine wrote, summarizing the
Catholic alternative to Simon Magus, “to love God and make use of
money, than to love money and make use of God.” The Puritan rejection
of the medieval worldview of the Catholic Church (and its Anglican
surrogates) was ultimately traceable to the Jewish rejection of the
suffering Christ as an unworthy Messiah. “The chief priests,” St.
Matthew tells us, “with the scribes and elders mocked him in the same
way. ‘He saved others,’ they said, ‘he cannot save himself. He is the
king of Israel; let him come down from the cross now, and we will
believe in him. ‘ ”

The Jewish/Puritan Alliance

The Jewish/Puritan alliance was born in a mutual rejection of the
cross and all it stood for, and the substitution of King David or
Simon bar Kokhba or Sabbetai Sevi or Oliver Cromwell or Napoleon

Bonaparte as an alternative to the suffering Christ. The Jews were so
enamored of Cromwell as a potential Messiah that they sent a
delegation to examine his baptismal records in Huntington, to see if
he were descended from the lineage of King David. Cromwell, as Graetz
points out, was driven to consummate this revolutionary alliance
between Jews and Puritans on both the theoretical and the practical
level:

“To bury oneself in the history, prophecy, and poetry of the Old
Testament, to revere them as divine inspiration, to live in them with
every emotion, yet not to consider the people who had originated all
this glory and greatness as preferred and chosen was impossible. Among
the Puritans, therefore, were many earnest admirers of “God’s people”
and Cromwell was one of them. …”

The consummation of this revolutionary alliance against the Catholic
Church and Catholic countries like Spain involved, in other words, not
only rummaging through the Bible for images that would justify
regicide, it also entailed bringing Jews, so recently expelled from
the Iberian peninsula, out of their temporary home in the low
countries into the land now governed by the Puritan saints. According
to Graetz:

“A desire was excited in the hearts of the Puritans to see this living
wonder, the Jewish people, with their own eyes, to bring Jews to
England, and, by making them part of the theocratic community about to
be established, stamp it with the seal of completion. The sentiments
of the Puritans towards the Jews were expressed in Oliver Cromwell’s
observation, “Great is my sympathy with this poor people, whom God
chose and to whom He gave His law; it rejects Jesus because it does
not recognize him as the Messiah.” Cromwell dreamt of a reconciliation
of the Old and New Testament, of an intimate connection between the
Jewish people of God and the English Puritan theocracy. But other
Puritans were so absorbed in the Old Testament, that the New Testament
was of no importance. Especially the visionaries in Cromwell’s army
and among the members of Parliament, who were hoping for the Fifth
Monarchy, or the reign of the saints, assigned to the Jewish people a
glorious position in the expected millennium. A Puritan preacher,
Nathaniel Holmes .. . wished . . to become the servant of Israel and
serve him on bended knees. The more the tension in Israel increased .
. . the more public life and religious thought assumed Jewish
coloring. The only thing wanting to make one thing [was the return of
the Jews].”

Cromwell’s followers felt that by readmitting the Jews to England they
could bring about the second coming of Christ, the millennium, and the

fifth monarchy mentioned in the book of Daniel. In short, the middle
of the 17th century was suffused with an apocalyptic vision of
Christ’s kingdom being actually established in the here and now.
Jewish refugees from Spain and English Ranters and Fifth Monarchy men
were of one mind on this issue. The Kingdom of God was at hand.
Something like this had been held by Christians for over a millennium
and a half, probably because its advent had been pronounced by Christ
himself. What had changed, though, was the kind of kingdom Christ’s
followers were supposed to expect.

St. Augustine gave the definitive Catholic explication of The Book of
Revelation in the City of God, where he explained that the millennium
was supposed to be understood as a spiritual allegory concerning an
essentially spiritual reality. The Millennium had begun with the death
of Christ on the Cross, and the New Jerusalem was fully realized in
the Catholic Church. Augustine’s explanation became Church doctrine
when it was adopted as the definitive explanation of the millennium by
the Council of Ephesus in 43 1. From that time on, belief in the
millennium as a worldly kingdom was dismissed generally as a
superstitious aberration and particularly as “the error of the Jews.”

As Archbishop Laud made clear in a sermon in 1621, it was precisely
this “error of the Jews” that the Puritans were bent on resurrecting.

The Puritans, according to Laud, “Enclyne to Judaisme as the newe sect
of the Thraskites and other opinionists concerninge the terrene
Kingdome of the Jewes.” Taking the Jews who had rejected Christ on the
cross as their model, their Puritan revolutionary co-belligerents now
announced the advent of the Kingdom of God on earth, or in Laud’s
terms, “the terrene Kingdome of the Jewes” in England. Heaven on earth
was to be instituted by a government of English saints at some point
in the decade following 1650. Since one of the inaugural events in the
coming of this new kingdom was the murder of the English king, it
promised to be a bloody kingdom for those with the eyes capable of
seeing its true lineaments. But a kingdom nonetheless, and a worldly
kingdom as well, in which sainthood was the first job requirement of
every politician.

Since there had been no Jews in England since their expulsion in 1290,
at least not officially, English philo-Semitism had a distinctly
Utopian cast to it. The English Judaizers tended to idealize Jews
according to their own idiosyncratic reading of the Old Testament.
They did not, as one has come to expect of the English, evaluate them
according to empirical observation, at least not at the dawn of the
Messianic era in 1648. If they had been less preoccupied with their
own revolution at home, the English could have learned something about
Christian- Jewish relations by observing the apocalypse that was

brewing in Poland at the very moment the English were debating the
fate of their king. An objective study of what had happened in Spain
might have been helpful as well, but an objective English study of
anything Spanish is the historical equivalent of an oxymoron.

By 1540 the Converso issue was over in Spain. Figures from the
tribunal of Toledo in the years from 153 1 to 1560 suggest that only
three percent of the cases which came before the Inquisition there
dealt with Judaizers. Spain had saved itself from the fate of Poland
first by importing the Inquisition from southern France, and then by
exporting its problem to the north of Europe. For some indication of
what might have happened in Spain if the situation created by the Jews
there had gone unchecked, we need only look at the situation in
Poland. Jewish influence over Polish political life not only continued
in the century after it had abated in Spain; it increased in intensity
as well, fueling Polish imperialism in the East. The same violence
that appeared periodically in Spain beginning in the late 14th century
was repressed in Poland where laws in effect codified Jewish hegemony
over large areas of Polish cultural life. Since disobedience to the
predations of the Jewish tax-farmers was a capital crime, there is
some indication that 1) animosity against the Jews was widespread and
2) that it was severely repressed. The combination of those two
factors made an explosion of violence all but certain, and the

explosion came when the Seym, dominated by the Polish magnates and
their Jewish administrators, rebuffed Cossack aspirations for
political reform. Cultural drift in Poland under the self-serving hand
of the oligarchs had led to an explosion of the sort that the
Inquisition had prevented in Spain, and as a result of that explosion,
the Polish nobles republic went into a state of terminal decline, only
to expire altogether 147 years later.

The defeat of their cause in the Seym turned the hopeful expectation
of the Cossacks into equally vehement outrage. That outrage was
mobilized by a Cossack leader by the name of Bogdan Chmielnicki.
Chmielnicki, who was 53 years old when the Seym voted against
enfranchising the Cossacks, had a personal stake in the matter as
well. A Jew by the name of Zachariah Sabilenki, according to Graetz,

“had played him a trick, by which he was robbed of his wife and
property. Another had betrayed him when he had come to an
understanding with the Tartars. Besides injuries which his race had
sustained from Jewish tax farmers in the Ukraine, he, therefore, had
personal wrongs to avenge.”

Chmielnicki’s claim that “The Poles have delivered us as slaves to the
cursed breed of Jews” resonated among the Cossacks enough to bring

them into open revolt. When Chmielnicki and his Cossack and Tartar
hordes defeated the Polish army on May 16, 1648, the way was open to
widespread looting, pillaging and murder. It is estimated that 100,000
Jews perished in the ensuing mayhem. Some pretended to be Christians
to escape the wrath of the Cossacks. Some, as in Spain a century and a
half before, accepted baptism as the price of saving their lives.
Chmielnicki’s pogroms became what the riots in Spain would have become
without the benefit of the Inquisition. Resentment had built up for
too long for this blaze to burn itself out quickly.

As Chmielnicki’s comment to the Cossacks indicated, the Poles were
held responsible for the behavior of the Jews, even if they suffered
from the same system of financial exploitation that had enraged the
Cossacks. Prince Vishnioviecki, the man Graetz calls, “the only heroic
figure amongst the Poles at that time,” did what he could to protect
the Jews who came under his power, but that wasn’t much given the
magnitude of the forces which opposed him. In many towns, the Jews put
aside their separatist instincts and allied themselves with the local
Catholics in a pact of mutual defense against the bloodthirsty
Cossacks. Sometimes that pact succeeded; sometimes it didn’t. When
Chmielnicki’s Cossack hordes arrived at the gates of Lwow, he demanded
that all the Jews within the city’s walls be handed over to him as a
condition of lifting the siege. The Poles refused, and many Jewish

lives were saved as a result. According to the Jewish historian Henryk
Grynberg: “the Polish armies, who were at war with [the Cossacks] were
the sole defenders of the Jews.” Chmielnicki’s animus was directed
equally against the Catholic Church and the Jews. When he was sober
enough to dictate the conditions of peace after an attack, those
conditions invariably demanded the expulsion of both the Catholic
Church and the Jews from the provinces controlled by the Cossacks.

Poland’s neighbors exploited the situation to their own advantage,
setting in motion a chain of events which would eventually lead to the
partition of Poland at the end of the 18th century. Muscovy, Prussia,
Sweden, Brandenburg and the Ottoman empire all began nibbling away at
pieces of territory which Poland was now too weak to defend. In
addition to losing territory, Poland lost 200,000 inhabitants, half of
whom were Jews. The Uniates of the Ukraine were forcibly converted to
Orthodoxy, diminishing the Catholic and Polish influence on the
southern flank of Lithuania, which had converted to Catholicism
largely as a result of Polish influence.

As some indication of the hold which the Kaballah exercised over the
mind of Polish Jews, the Chmielnicki pogroms, occurring in what was
supposed to be the Messianic year of redemption, only strengthened the
faith of those Jews who felt that messianic deliverance, ushered in

perhaps by catastrophe, was closer than ever. The idea that the
Messiah would hear and answer the prayers of his people in time of
need became transmuted into a belief that dire need was a sign that
the Messiah’s arrival was imminent. The alembic which enabled this
religious alchemy was Kabbalah, the very thing which had instilled the
messianic expectation in the first place.

Scholem disagrees with those who see the Chmielnicki uprisings as the
cause of the Messianic fever which swept European Jewry during the
middle of the 17th century. “If the massacres of 1648 were in any
sense its principal cause,” Scholem argues, “why did the messiah not
arise within Polish Jewry?” The source of messianic fervor, according
to Scholem, was “none other than Lurianic kabbalism, that is that form
of Kabbalah which had developed at Safed, in Galilee, during the
sixteenth century and which dominated Jewish religiosity in the
seventeenth century.” According to the Kaballah, catastrophe and
utopianism go hand in hand. The presence of a catastrophe like the
Chmielnicki massacres and the ensuing predations of the Swedish army
meant, therefore, that redemption was at hand.

Lurianism and Revolution

Lurianic Kaballah not only prepared the way for the Chmielnicki
catastrophe, it was also the result of the other great catastrophe of

Jewish life at the time, the expulsion of the Jews from Spain. Isaac
Luria Ashkenazi was born in 1534. By the time of his death in Safed in
Palestine in 1572, he had gathered around him a group of disciples who
were bent on spreading his explanation of Jewish exile, of recent
catastrophes like the expulsion from Spain and how these events fit
into the plan of divine redemption. In order to do this Luria had
recourse to the Gnostic mythology which had been circulating in the
Mediterranean world since the time of the first heresies of the
Christian era. God or En-Sof had created bowls to contain the light of
his understanding. The bowls, however, proved incapable of containing
that light and broke scattering the light throughout creation where it
remained imprisoned in matter. The purpose of man’s existence on earth
became, as a result, tiqqun or healing, or restoring the lights to
their original place in the universe before the breaking of the
vessels had released the forces of sin and evil into the world. After
the fall of Adam and Eve, each Jew had as his purpose in life the
great process of re-integrating the sparks into their original place
in the universe. The Diaspora of the Jews was now readily explainable.
They had been dispersed over the face of the earth so as to be better
able to discover the holy sparks, extract them from the matter they
had become enmired in, and then return them to their rightful place in
the universe. When this was accomplished, the Messiah could come, and
redemption would be complete. Redemption, according to the Lurianic

doctrine, was equally bound up with man’s efforts and the process of
history, a combination which was incorporated, via Hegel, into Karl
Marx’s revolutionary theory three hundred years later. The realm of
qelippah, where the sparks are held in bondage, is a distinctly
political realm, which is “represented on the terrestrial and
historical plane by tyranny and oppression.” The role of the Jew is to
bring about redemption, which is not something that descends suddenly,
“in a moment, in the twinkling of an eye” from on high but rather
appears as the logical and necessary fruition of Jewish history.
Israel’s labors of tiqqun are, by definition, of a messianic
character. Final redemption is therefore no longer dissociated from
the historical process that preceded it: “The redemption of Israel
takes place by degrees, one purifying after another, one refining
after another.” The messianic king, far from bringing about the
tiqqun, is himself brought about by it: he appears after the tiqqun
has been achieved. The cosmic redemption of the raising of the sparks
merges with the national redemption of Israel, and the symbol of the
“ingathering of the exiles” comprises both.

The political implications of the Lurianic Kaballah seem clear enough.
The Messiah must now wait upon man’s efforts. He can only come once
the process of tiqqun or purification and healing has been
accomplished by man, i.e., by the Jews here on earth, who act as the

vanguard of redemption much as the communist party at a later date
would function as the vanguard of the proletariat. Without tiqqun, “it
is impossible that the messianic king come.” From here it is but a
short leap of thought to the conclusion that Israel had become its own
Messiah, or as Scholem says, “By transferring to Israel, the
historical nation, much of the redemptive task formerly considered as
the messiah’s, many of his distinctive personal traits, as drawn in
apocalyptic literature, were now obliterated.”

Horowitz sees much the same political meaning emanating from the
Lurianic revision of the meaning of exile. Once the meaning of exile
had been transformed by its incorporation into the Gnostic creed of
Luria’s Kaballah, “redemption is no longer a divine release from the
punishment of exile, but a humanly inspired transformation of creation
itself.” What is true of Israel’s exile is a fortiori true of
mankind’s exile in the qelippoth or husks of matter. Luria’s
essentially Gnostic thought projects evil away from the heart of man
into structures outside of himself, which is to say, political
structures, which can be changed by human effort. Now instead of evil
emanating from the heart, evil emanates from evil things in an evil
universe, which is begging to be changed by those who know its
secrets, i.e., the kabbalists. “Practical” Kaballah, according to
Scholem, “is synonymous with magic.” Some of Luria’s followers felt

that they could “force the end” by an act of “practical Kabbalah,”
which is to say by invoking holy names and Kabbalistic formulae.”
Since the sparks have been “tricked” into being enmired in matter, it
might even be able to trick them out again by the use of what Hyim
Vital termed “holy fraud.” Like the concept of insincere conversion,
the concept of “holy fraud” would find its most immediate embodiment
in the apostate Messiah Sabbetai Zevi, but it would perdure long after
Sevi’s demise in a tendency toward subversion which would find
expression in Jewish revolutionary activity in the Pale of the
Settlement in Russia in the 19th century and elsewhere. The kabbalists
will lead the world to redemption through magic (or applied science
and technology) and trickery but not by leading good lives while
waiting patiently for the redeemer to come, because “in the Gnostic
view, the evil that men do emanates not from their own flawed natures,
but is the result of a flaw in the cosmos they inhabit, which they can
repair.” As a result of the Gnostic transformation of Jewish thought
that Luria accomplished, “Man” becomes “his own redeemer” (Horowitz,
p. 13 1). Exile of the sort suffered by Jews for over a millennium and
most recently in exile from Spain is, according to Luria,

“no longer a punishment, but a mission; no longer a reflection of who
we are, but a mark of our destiny to become agents of salvation. In
this Gnostic vision, Israel is dispersed among the nations in order

that the light of the whole world may be liberated. In the words of
the Kabbalist Hayim Vital: “This is the secret why Israel is fated to
be enslaved by all the Gentiles of the world: In order that it may
uplift those sparks of the Divine Light which have also fallen among
them. . . . And therefore it was necessary that Israel should be
scattered to the four winds in order to lift everything up.” The
Israelites are the first revolutionary internationalists.”

The Lurianic Kaballah was a reaction to the Inquisition. By the time
of the Chmielnicki massacres, the other great catastrophe for Jews at
the dawn of the modern era, it had spread to all parts of the
Diaspora. “Wherever Lurianism came,” Scholem writes, “it produced
messianic tension.” It produced expectation of redemption. But now, as
Scholem points out, “redemption meant a revolution in history.” Since
Lurianism created the Messianic fervor of the mid- 16th century, it is
not an exaggeration to say that it created the revolutionary mindset
which characterized the modern world as well. The modern world emerged
when medieval Judaism, having fostered northern Europe’s rebellion
against Rome, cracked open and fell apart itself when Lurianism found
its fulfillment in Sabbetai Zevi, the false Messiah. Jewish Gnostic
messianism, with the help of English puritan revolutionaries, was
released from the ghetto into the nascent modern world, the world
which succeeded the medieval world and was its antithesis. The

Messianic age of the mid- 17th century “was an age characterized by
rebellion against the Catholic Church and the order which the Church
had imposed on Europe since the fall of the Roman Empire. A millenium
of Catholic culture was threatened by the resurgence of an old idea.”

The old idea was the notion that the millennium meant the restoration
of the “terrene Kingdome of the Jewes,” the idea which had been
condemned, but not destroyed, by the Council of Ephesus in 43 1. The
new name for that old idea was revolution. When the ghetto was cracked
open, but not destroyed, by the subsequent blows inflicted on it — by
the Inquisition, the Chmielnicki pogroms, and, most devastating of
all, the disillusionment which followed on the heels of the False
Messiah’s conversion to Islam — the concept of revolution escaped
through those cracks in the ghetto walls into European culture at
large, where it was implemented at first by Judiaizers like the
English Puritans and finally by the revolutionary Jew in propria
persona, at the helm of his own political movement to produce via
socialism, Marxism, Zionism, sexual liberation, or neoconservatism
“the terrene Kingdome of the Jewes” or heaven on earth.

The most immediate consequence of the Chmielnicki uprising was a
massive exodus from the Jewish paradise in the east. Penniless Jewish
refugees began streaming west. It was at this moment that the legend

of the wandering Jew was born. A race whose scriptures begins with a
description of paradise and whose formative moment was escape from
bondage in Egypt could not get the idea of escape into another
paradise out of its head, and so having heard stories of how the
displaced Sephardim were now prospering, their impoverished Ashkenazic
cousins began streaming toward places like Hamburg, but more
importantly, toward Amsterdam, which by the mid- 17th century had
achieved the reputation of being the Dutch Jerusalem. Amsterdam, as a
result, became a crucial staging area for the ongoing experimentation
in revolution which was the modern world. With the two main branches
of Judaism converging there in a land recently ripped by force from
the Spanish empire by the Demi- Jews known as Dutch Calvinists and
their English fellow travelers, the Pilgrims and the Traskites, a new
modus vivendi was inevitable. It was the revolutionary idea, promoted
by Jews (most of whom were baptized Catholics) full of outrage at the
Inquisition and by German-speaking Catholics full of revulsion at the
order which the Church had imposed on European culture.

On January 30, 1649, eight months after Bogdan Chmielnicki had
defeated the Polish army, while the slaughter of Jews was in full
swing, the Puritan Demi- Jews presided over the execution of the
English king. His death warrant was signed by 59 “saints”; Cromwell’s
name was third on the list. One commentator claimed that the execution

of the king was “an earth-shattering event.” He would have done better
to call the regicide world- shattering instead, because it shattered a
number of worlds, all of them medieval. Both the Jew and the Demi- Jew
presided at the birth of a new age, an age seen by Jews and Demi- Jews
alike, as the dawn of redemption. That new age and the Jewish/Puritan
alliance at its heart is with us still, driving American foreign
policy, to give a recent example of its activity, into a war with
Iraq. Like all of the wars it spawned, that new age would turn out to
be every bit as bloody as the events which inaugurated it.

The triumph of Bolshevism in the revolution of 1917 increased the fear and
the animus against the Jews once again. And once again it was the most
visible Jews, which is to say the ethnic, religious Jews who bore the brunt of
that animus when the reaction came. “The Trotskys make the revolution, but
the Bronsteins pay for it,” is how one Jew formulated the phenomenon.
Hitler, far from being sui generis, was simply a manifestation of the same sort
of anti-Semitism which followed the assassination of the Czar in Russia in the
1880s. Those who felt that Jews were in the forefront of revolutionary
activity then felt confirmed by subsequent events, by the triumph of
Bolshevism not only in Russia but in Germany and throughout eastern
Europe in the chaotic years following the end of World War I. The fears of
Bolshevism combined with traditional animus against Jews helped to create a
reaction that brought Hitler to power and would have terrible consequences

for Jews, especially for religious Jews, who were least responsible for the
revolutionary excesses of people like Trotsky, ne “Bronstein,” who in
addition to changing their names didn’t consider themselves Jews.
The widely publicized case of Grigorii Goldenberg only fueled the fires of
anti-Semitism and confirmed the average Russian in his belief that a Jew was
behind every terrorist plot. After plotting the assassination of the Czar and
being convicted of actually assassinating the Governor General of Kharkov,
Goldenberg turned state’s evidence and revealed in writing up his terrorist
connections, a list full of Jewish names, which “confirmed the government’s
suspicions that the Jews were the principal agents of terrorism.” Looking at
the Jews from a position outside their group, the average Russian failed to
see the ideological fissures dividing Jews. Since they saw Jews as possessing
“complete unity and solidarity,” they held the Jewish community responsible
for the actions of Jewish terrorists claiming that its leaders “willingly if not
purposefully, failed to exercise their authority over Jews who conspired
against the state.” As a result, the myth of a Jewish revolutionary conspiracy
against ‘Holy Russia’ was readily available as a new weapon in the arsenal of
Russian anti-Semitism, (p. 665).

By rejecting their Jewish heritage, Bolsheviks like Trotsky felt that they had
become models for the Jew of the future. They felt that their fellow Jews
should emulate them by becoming “Jews by family origin only” and as a
result should feel “no special ties to other Jews or any interest in specific
Jewish problems.” According to this view, anti-Semitism was “a disease of

capitalism which would disappear with the destruction of capitalism.”

Solzehnitsyn, however, claims that Trotsky became an idol to the American

Jews “not for no reason but precisely because he was a Jew.” Trotsky was

“the Prometheus of October” not because he belonged “as such” but because

“he was a child of this promethean people, who could have done much more

for humanity if he hadn’t been chained to the rock of stupid evil.” Trotsky’s

Jewishness brings up the issue of collective responsibility. If Jews can

disclaim responsibility for communism by claiming that Trotsky wasn’t a

“real Jew,” can’t the Germans do the same thing, by disowning Hitler? Hitler,

after all, had been born in Austria, not Germany. Couldn’t the Germans just as

easily say, “these weren’t real Germans, they were just the scum.” (p. 735).

Now watch here as Jones pulls the cover off of the anti-Catholic Jewish author,
Daniel

Goldhagen, the author who insists that Pius XII was an anti-semite:

Frustrated by his inability to make his case, Goldhagen thus makes up in

invective and innuendo what he lacks in documentation. But in doing this, he

unwittingly leads the reader to truth. “Implicit in Pacelli’s letter,” Goldhagen

continues, “is the notion of Judeo-Bolshevism — the virtually axiomatic

conviction among Nazis, modern anti-Semites in general and within the

Church itself that Jews were the principle bearers and even the authors of

Bolshevism.” Behind the equivalence between Nazism and Catholicism which

Goldhagen tries to prove, another equivalence suddenly emerges, namely, the

relationship between Jews and Bolshevism. In the heat of his passion to

convict Pius XII, Goldhagen inadvertently introduces the issue that
contextualizes Pacelli’s letter in precisely the way Goldhagen does not want
to contextualize it. As more than one commentator has noted, the main
reason people were concerned about Jews during the 1920s is because they
saw them, rightly or wrongly, as the forefront of the communist menace
threatening Europe. Writing in Outlook, Mordecai Briemberg notes
“numerous historians … have been struck by the fact that hatred of Jews is
almost always coupled with hatred of communism.” 18 Hitler realized early
on that attacks on Jews alone reaped him no political benefits. The Jews had
to be linked to Bolshevism precisely because German Jews had been so
successful in assimilating.

The perception that they were assimilated Germans meant they would only
be perceived as a threat if they were linked with a menacing foreign ideology
and a menacing foreign power, something like Russian Communism. By
mentioning Bolshevism Goldhagen undermines his argument. Anti-Semitism
during the 1920s in Europe was not directed against the existence of the
Jews but rather against the behavior of Jews, who were widely seen as the
force behind Bolshevism. Ignoring this, Goldhagen turns his guns on the
Catholic Church, claiming, “For centuries the Catholic Church … harbored
anti-Semitism at its core, as an integral part of its doctrine, its theology and
its liturgy.” In other words, responsibility for the Holocaust is to be laid
ultimately, not at the feet of the Bolsheviks and not even at the feet of the
Nazis, but at the feet of the Catholic Church that supposedly made the Nazis

possible. Goldhagen made similar claims in Hitler’s Willing Executioners,
which he later contradicted in A Moral Reckoning. Both subtly exculpate the
Nazis as the perpetrators of Jewish genocide and propose other candidates
for that role — in the first instance, “ordinary Germans,” in the second,
“ordinary Catholics,” but Pius XII in particular. Were the Jews murdered by
“ordinary Germans” because they were German or by “ordinary Catholics”
because they were Catholic? He can’t have it both ways. Goldhagen is trapped
by the extreme nature of his thesis in Hitler’s Willing Executioners and put
into a bind whereby he must repudiate the thesis of his first book in order to
propose the thesis of his second book.

There are other problems. If Germans qua Germans were responsible for the
Holocaust, Goldhagen has no way to explain why so many non-Germans in
eastern Europe joined avidly in the killing of Jews once the Germans
occupied their territory. Ruth Birn mentions the Araj commandos in Latvia as
one example of a local, non-German ethnic group that was more avid to kill
Jews than the Nazis who ostensibly commanded them. If ordinary Catholics
qua Catholics were responsible for the Holocaust, Goldhagen has no way to
explain why Hitler persecuted Catholics, in particular Catholic clergy, from
the moment he took power. The concentration camp at Dachau was full of
German Catholic clergy, so much so that it evolved its own liturgical life,
which, since bishops were interned there, included the ordination to the
priesthood of Karl Leisner. (p. 742).
[Jones continues to show the contradictions in Goldhagen’s revisionist approach to

Jewish history. Of course, these historical realities don’t matter to a biased Neo-con
like Mark Shea because, as much as Shea and his cronies like to label any objection
to their Jewish idealism as anti-semitic, they have clearly shown themselves to be
anti-history. They don’t care what history has to say about the Jews, no matter how
sordid it is. All they care about is that the Jew is exonerated from any wrongdoing
and that the world subsequently pay homage to them via the holocaust.]

Goldhagen first indicates anti-Semitism has nothing to do with Jewish
behavior. Then he says Pius XII was an anti-Semite because he drew a
connection between Jews and Bolshevism, which is to say he was upset by
the connection between Jewish behavior and Communist behavior. But
Goldhagen never says whether Jews were, in fact, involved in Bolshevism,
much less whether they played “a disproportionate role” in its history. We
thus arrive at the heart of the political role the Holocaust plays in
contemporary discourse. The Holocaust was a unique historical event — so
unique, according to Goldhagen’s Hitler’s Willing Executioners, that it was “a
radical break with everything known in human history … completely at odds
with the intellectual foundations of modern western civilization … as well as
the … ethical and behavioral norms that had governed modern western
societies.” Since the Holocaust had no prior history, the behavior of Jews
could have no connection to the way Jews were perceived in Europe during
the ’20s or at any other time. So, nothing Jews do or don’t do can cause
people to either like or dislike them. Their behavior has no effect on other
people’s behavior because the fundamental fact of life is irrational anti-
Semitism based on “a millennium old urge that powerfully infected and
shaped European history,” to give Charles Krauthammer’s formulation. So,

Palestinian animus toward Jews has nothing to do with how the Israelis have
treated them for five decades. And the pogroms in Russia in the 1880s
following the assassination of the czar had nothing to do with the perception
that Jews were in the forefront of revolutionary terrorism there. And the
specter of Bolshevism that haunted Europe during the ’20 had nothing to do
with Hitler’s rise to power, because nothing causes anti-Semitism. It just is.
The historical record tells a different story. The feeling that Bolshevism was a
Jewish phenomenon was hardly confined to German anti-Semites.
Bolshevism was a major concern in Europe, and Jews were seen, rightly or
wrongly, as the driving force behind it. . . (pp. 742-743).

2. Rabbi Dresner’s Dilemma: Torah v. Ethnos

[On Jews and Pornography]

by E. Michael Jones

This article was published in the May, 2003 issue of Culture Wars magazine.
(Warning: Contains Explicit Language)

I never liked the title of Rabbi Dresner’s book. It was called Can Families
Survive in Pagan America? and was published in 1995 by Huntington House
out of Lafayettte, Louisiana. I got a copy just as I was starting Culture Wars,
a magazine that ran concurrently with Fidelity and eventually superseded it.
I liked Dresner’s book because it fit in perfectly with the idea of Culture
Wars at the time. Both the magazine and the book were meditations on the
moral basis for America, which as anyone who is familiar with American
history knows, is the only basis for America. Rabbi Dresner’s take on the
American experiment in ordered liberty was essentially the same as that of

John Adams, Alexis de Tocqueville, and John Courtney Murray. We, John
Adams wrote concerning the citizens of the nation he had been instrumental
in bringing into being, have no constitution that functions in the absence of a
moral people. According to Dresner’s reading of the American experiment in
ordered liberty:

The founding fathers of America, taking the biblical record as their model,
knew that political democracy could only flourish if established on the dual
foundations of faith and family. Our contemporary malaise is the
consequence of abandoning that ideal in favor of a society that is largely
secular, hedonistic and atomistic. Judaism, by advocating a God-centered
family-based society, established by the covenant and governed by the Torah
can play a key role in recalling America to its origins {Families, p. 77).

As a result of the decadence which has dominated American cultural life
since the 60s, sexually degenerate America needed, in Dresner’s view, a new
coalition, a union of Jews and Gentiles with a common commitment to
civilization and a common abhorrence of social and moral chaos.

Families was an American book, but it was different than the plethora of
jeremiads about the moral decline of America in the Bill Bennett mode.
Dresner’s book was about something else. It had a subtext that escaped its
title. Families was really about American Jews, or, better, the effect that
America had had on the Jews who came here largely in the aftermath of the
Russian pogroms of the 1880s. Families was about how many modern Jews,
in their search for passion and pleasure and power, have lost themselves in
the kingdom of Caesar. It was about the ironies which abounded when one
compared the strictures of the Torah and the mores of contemporary
American Jews. Is it not ironic, Dresner asked rhetorically, that the
descendants of the those who wrote the Psalms and offered prayer to the
world became, according to all accountings, the least worshipful?

Like Culture Wars, Can Families Survive in Pagan America? was a deliberate
attempt to step outside the normal ethnic and religious boundaries; but like
Fidelity magazine, which preceded and eventually morphed into Culture
Wars, it could not do this without addressing the intra-ethnic situation, which
is to say, in this instance the state of American Jews. In addition to being

about morals, Families was about ethnicity and its antinomy, assimilation,
and Rabbi Dresner was, by and large, not happy with the American Jewish
experience. The Jews had prospered in America, but they paid a price for
their prosperity. The chosen people seemed to flatten into normality,
according to Dresner’s pessimistic view, becoming what the prophets had
warned against: like the nations. They had succeeded beyond their wildest
dreams in assimilating and achieving success. They even succeeded in
remaking American culture in the course of the 20th century in their image,
but in doing that they also discovered that they were in some very real sense
of the word, a sense which Dresner explored in detail, no longer Jews. Jews,
according to Dresner, have tried all things. In the process they have
exhausted modernity; and discovered to their chagrin, the puzzling truth that

No license has replaced the Law; no symphony, the Psalms, no
chandelier, the Sabbath candles; no opera, Yom Kippur; not country club ,
the synagogue; no mansion, the home; no Jaguar, a child; no mistress, a
wife; no banquet, the Passover seder; not towering metropolis, Jerusalem; no
impulse, the joy of doing a mitzvah; no man, God. (p. 329).

Dresner carried the hope that American Jews would seek the recovery of the
sacred to his grave when he died three years ago.

Samuel H. Dresner was born into an assimilationist-minded Jewish family in
Chicago in 1923. He grew up in the Uptown section of Chicago and attended
Senn high school where he lettered in track and gymnastics. In an obituary
he wrote for The National Jewish Post and Opinion, Rabbi Elliott Gertel,
who met Dresner as a boy at the congregation Dresner pastored in
Springfield, Massachusetts in the 60s, described King Kong Dresner; as he
was known in high school at the time, as obsessed with sports and girls.

Before long those obsessions were replaced by a loftier obsession. At the age
of 15, Dresner became acutely and painfully aware of suffering in the world
around him. He recounted being on North Sheridan Road at twilight during
the late 1930s and suddenly having he sense that he was being pursued by
some greater power. The more the track star ran away from that power, the
more closely he felt he was being pursued. As a result of his vision, he
turned down what would have been a lucrative career in his uncle’s dress

manufacturing business and decided to become a rabbi.

Dresner did not speak Yiddish. He was not a Polish Jew. His wife Ruth
comes from a family of Orthodox German Jews. You would, however, not
get this impression by reading Families, which is in many ways one long
invidious comparison between the Jews of America and the Jews of Eastern
Europe, in general, and of Poland in particular. He got his attitude toward
Ostjuden from Abraham Heschel. Dresner met Heschel as a student in the
’40s while attending the Jewish Theological Seminary in New York. Dresner
considered Heschel, who grew up in Warsaw, attended the Yiddish Real
Gymnasium in Vilna, one of the great centers of Yiddishkayt, and the
university in Frankfurt, ‘the greatest Jew of his time.’ Dresner wrote his
doctoral dissertation on the Hasidim and would go on to become Abraham
Heschel’s closest disciple. He would go on to translate much of Heschel’s
writings on the Hasidim and eventually collaborated with Edward Kaplan of
Brandeis University in writing the first volume of Heschel’s biography.

Jewish Funerals

Dresner, according to Gertel, ‘was the outstanding pulpit communicator of
Jewish spirituality’ and much of what he communicated caused
consternation among American Jews. In the early ’60s he was denounced as
a Communist for criticizing overly elaborate Jewish funerals. According to
Gertel, he also

provoked the ire of the founders of Brandeis University when he warned
them that a college concocted by Jews to advance the banner of ‘non-
sectarianism’ would not be able to deal with the identity conflicts of Jewish
students or provide guidance to America in the face of challenges to
traditional sexual mores. He was among the first to spot trends destructive of
Judaism in literature, film and radical feminism.

To be honest with you, I still don’t know how I met Sam Dresner. Pat Riley,
who studied journalism at Columbia and later edited The National Catholic
Register, knew him better than I did. Dresner, according to Riley, praised my
writing and then upbraided Riley for not subscribing to Culture Wars. After I
wrote the review of Families, it was obvious that we shared the same view of
America as a nation that could only exist if it were based on moral

consensus, even if we shared it from two very different ethnic perspectives. I
remember asking him what he thought of a piece I did on Jewish/Catholic
Kulturkampf, which ended with an analysis of Alan Dershowitz’s The
Vanishing American Jew. My point was that the Jews were putting
themselves out of business by espousing sexual liberation. Dresner agreed
with what I had to say, but added that Jews didn’t like to hear others (i.e., the
goyim) say it. It was an honest response, and I valued his honesty. In another
conversation, he complained about me writing about ‘Jewish villains’ and so
in response I sent him a copy of the then just released book The Medjugorje
Deception with an inscription to the effect that there were no Jewish villains
in it.

In another conversation, Dresner upbraided me for my attitude toward Leo
Pfeffer. He was, according to Dresner’s account, a pious Jew living on Long
Island at the time. Maybe he was talking about another Leo Pfeffer than the
one I had in mind. Or maybe Pfeffer had changed and decided to use his old
age as an opportunity to repent for the sins of his youth and middle age. The
Leo Pfeffer who came to Philadelphia in 1976 to give a lecture on the
triumph of secular humanism was the antithesis of Sam Dresner. He was in
my opinion a certifiable Jewish villain. In 1976, which is to say the same
year that Pfeffer traveled to Philadelphia to gloat over ‘the triumph of secular
humanism’ and the defeat of his Catholic opponents in the culture wars of
the ’60s, Dresner took a very different approach, attacking the same
secularism that Pfeffer praised in an article which appeared in the Spring-
Summer 1976 issue of United Synagogue Review. The thing which Dresner
found ‘most disturbing,’ according to Gertel, was ‘secularism,’ the thing
whose triumph Pfeffer praised. Pfeffer was an ardent opponent of the Legion
of Decency and the Hollywood production code (as well as the architect of
the legal strategies which drove prayer from the public schools and which
deprived Catholic grade schools of government aid). Dresner complained
about the evaporation of Christian faith and morals in America. Dresner felt
that the fact that America was becoming more pagan was having an adverse
effect on American Jews. Perhaps more than any other one person, Leo
Pfeffer was responsible for that evaporation of faith and morals from the
pubic square in America. Unlike Leo Pfeffer, who had good things to say
about just about every aspect of cultural and moral subversion, Dresner saw
the consequences that Jews like Pfeffer were creating and wondered ‘what

would happen throughout America if Jews would begin to say: I will not
produce this film, or show this movie, or publish this book, or write this
magazine article because it is perverse and destructive of human values. I
will not sell this item because it is shoddy and will not last.’

Dresner felt that Jews were better off, spiritually at least, in the ghettos of
Eastern Europe. Now that they had arrived in just about every sense of the
word in America, he was afraid that they had become ‘messengers who
forget the message’:

For centuries the Jews, shut up in their ghettos, perfected their souls
before God and had something to say to mankind. But no one listened. Now,
Jews have the ears of non-Jews on every level of society. What a tragedy if
now that the gentiles are listening, the Jews have nothing to say.

When Families appeared, this gentile was listening, because he felt that this
Jew had something to say. Not everyone felt that way about Families. His
daughters wondered why he had written such a ‘harsh and graphic and
judgmental book? Why not write a nice and uplifting book, like the ones you
used to write?’ Their judgment is understandable. Families is harsh in its
judgment of American Jews and their cultural heroes. Dresner singles out
Isaac Bashevis Singer and Woody Allen for particular condemnation because
of their contemptuous attitude toward things Jewish. In wondering why
Singer is so popular among American Jews and why his portrayal of Polish
Jews as sexual degenerates had evoked no protest, Dresner levels a jeremiad
of biblical proportions against American Jews, a group which he feels,

have made a caricature out of Judaism, not only by the vulgarism and crass
commercialism that pervades their communal life, but, more to the point, by
too often abdicating the intellectual life of the faith of Israel to the fads of
the time. The true creed of many American Jews, especially the intellectuals,
has become whatever happens at the moment to be ‘in’ ~ Marxism,
deconstruction, consciousness-raising, permissiveness, liberation, cults,
sexual experimentation, etc. (pp. 190-1).

If ‘the traditional family is under siege’ in America, it is largely because of
the influence of what Dresner calls ‘the Hollywood crowd,’ a group of people
who praise ‘rebellion, self-fulfillment, and promiscuity’ and a ‘debased view

of the human body and spirit’ which finds acceptance by ‘none of the great
religions of the world ~ and certainly not Judaism.’ The Hollywood film,
according to Dresner, has become a ‘school from which one neither
graduates nor needs to leave home to attend.’ That school had a profound
effect on American attitudes and behavior in the second half of the 20th
century. According to Dresner, any study of the films which got produced
from 1945 to 1985 would reveal ‘a radical shift in values,’ one which turned
the world upside down. ‘Hollywood came to adopt a permissive, value-free
attitude in the course of a few decades,’ and when it went down the drain, it
dragged the rest of America with it. ‘The underground has taken over. … the
avant-garde has become the man on the street. Bohemia is Broadway. The
filthy jokes formerly restricted to burlesque houses and certain nightclubs’
are now available on ‘films and TV for the millions. Las Vegas is no longer a
city but a condition’ (pp. 316-7). Hollywood, in short, got corrupted around
1945 and is now responsible for the moral decline of American culture.

Dresner’s critique of Hollywood, however, is not as pointed as it needs to be.
To say that ‘the Hollywood elite’ came to adopt ‘a permissive, value-free
attitude in the course of a few decades’ from 1945 to 1985 is not only not
true, it misses certain salient points. First of all, the Hollywood elite was
then and is now overwhelmingly Jewish. Secondly, the Jews who ran
Hollywood always had this ‘permissive, value-free attitude’ when it came to
matters venereal. Beginning in the ’20s, the outcry against Hollywood’s
subversion of morals was so great that various forms of legislation ~ federal,
state and local ~ were proposed as an antidote. As a way of heading off this
legislation, Hollywood’s Jews in 1934 entered into a voluntary agreement
with the Legion of Decency, a Catholic operation. That agreement was
known as the Production Code. The Catholics forced the issue by organizing
boycotts at a time when the film industry was reeling from the effects of the
stock market crash and their heavy indebtedness to the nation’s banks.

The most memorable and most effective boycott was organized by Cardinal
Dougherty of Philadelphia, who forbade that city’s Catholics from watching
movies in the city’s movie houses, which at the time were largely owned by
Warner Brothers. His efforts created a situation in which Warner Brothers
was losing $175,000 a week at the height of the depression. At a meeting of
Hollywood moguls called to discuss it, the Philadelphia boycott had reduced

the normally pugnacious Harry Warner, to ‘standing up at the top of the
table, shedding tears the size of horse turds, and pleading for someone to get
him off the hook. And well he should, for you could fire a cannon down the
center aisle of any theater in Philadelphia, without danger of hitting anyone!
And there was Barney Balaban (of Paramount Theaters), watching him in
terror wondering if he was going to be next in Chicago.’

The man who described Harry Warner’s plight at that meeting and the man
who ran the Production Code office for the next 20 years was a Catholic by
the name of Joseph I. Breen, a man who had no illusions about the attitudes
of the Hollywood elite during the early ’30s:

They are simply a rotten bunch of vile people with no respect for
anything beyond the making of money. . . . Here [in Hollywood] we have
Paganism rampant and in its most virulent form. Drunkenness and
debauchery are commonplace. Sexual perversion is rampant ,. . . any number
of our directors and stars are perverts. . . . These Jews seem to think of
nothing but moneymaking and sexual indulgence. The vilest kind of sin is a
common indulgence hereabouts and the men and women who engage in this
sort of business are the men and women who decide what the film fare of the
nation is to be. They and they alone make the decision. Ninety-five percent
of these folks are Jews of an Eastern European lineage. They are, probably,
the scum of the earth (Black, Hollywood Censored, p. 70).

Virtually all the historians of Breen’s tenure as head of the Production Code
condemn Breen as an anti-Semite. Virtually all of the same historians can
only bring themselves to use the word ‘moral’ in quotation marks, giving
some indication that they have internalized the standards of the victors in
this cultural conflict. The fact that Breen went on to work with ‘these folks’
for the next 20 years proves ~ to Mark Viera, at least ~ that Breen was not
an anti-Semite:

Joe Breen, who had railed against the immorality of the Hollywood Jews,
had learned from them, and they from him. They would not have asked him
to run RKO Pictures if he had been truly anti-Semitic. They would not have
flown him here and there. They would not have invited him into their homes.
And they certainly would not have given him an Academy Award. He had

convictions. He was a fighter, but he didn’t hate.

What was true then is a fortiori true today. Jews dominate Hollywood and
always have. The immigrant Jews who created Hollywood’s major studios
were followed by another generation of Jews who founded the nation’s
major TV networks ~ William Paley’s CBS, David Sarnoffs NBC and
Leonard Goldenson’s ABC.

Today about two-thirds of leading TV and movie producers are Jewish. Four
of the five companies that dominate American entertainment are run by Jews
(Gerald Levin, who once considered a rabbinic career, runs Time Warner,
Michael Eisner runs Disney, Mel Karmazin and Sumner Redstone run
Viacom-CBS, and the Bronfmans run Universal).

This fact is rarely discussed in the mainstream media because Jews control
that as well. When British journalist William Cash wrote about Jewish
control of Hollywood in the October 1 994 issue of the Spectator, Hollywood
and its academic support troops reacted with rage verging on hysteria. In the
November 13, 1994 issue of the Los Angeles Times, Neal Gabler attacked
Cash’s article as ‘an anti-Semitic bleat from a reactionary crackpot’ which
could have been dismissed out of hand ‘if it didn’t have a respectable
platform in the Spectator and didn’t play to a pre-existing prejudice ~ that
Jews control the U.S. media.’ Neal Gabler, it should be noted, is the author
of An Empire of their Own: How Jews Created Hollywood. Gabler, in other
words was attacking Cash, for saying what Gabler had said in his own book.
According to Cash,

That every major studio head is Jewish today is no different from 60
years ago. ‘Of 85 names engaged in production, 53 are Jews,’ a 1936 survey
noted. And the Jewish advantage holds in prestige as well as numbers. In a
recent Premiere magazine ‘Special Power Issue’ ~ ranking the 100 most
powerful people in the ‘Industry’ ~ the top 12 were Jewish. There were no
black or British industry executives ranked.

Jewish domination of Hollywood, however, cannot be limited to numbers.
The numbers simply give a pale approximation of the extent to which Jews
determine the cultural matrix out of which the nation’s films get made. Cash
cites an instance of the ‘extreme measures’ non-Jews engage in to succeed in

Hollywood:

Bill Stadiem, a former Harvard educated Wall Street lawyer who is now a
screenwriter in LA, told me that he recently came across an old WASP friend
in an LA restaurant who had been president of the Porcellian at Harvard ~
the most exclusive undergraduate dining-club. His friend ~ a would-be
producer ~ was dressed in a black nylon tracksuit and had gold chains on his
wrist; dangling around his neck was a chunky Star of David. Stadiem asked:
‘Why the hell are you dressed like that?’ The WASP replied: T’m trying to
look Jewish.’

One need only think back to Jay Gatsby’s attempts to pass as a WASP in F.
Scott Fitzgerald’s novel, The Great Gatsby, to see how the cultural equation
changed over the course of the 20th century. As media and entertainment
came to dominate the political and cultural landscape, the Jew eventually
succeeded the WASP as the country’s culturally dominant ethnic group, the
group which set the styles for the rest of the nation.

But here as elsewhere the term Jew has to be defined. ‘Jews in Hollywood,’
according to one commentator ‘like most Jews in the media, academia and
pornography, tend to be radical and alienated Jews, rooted neither in Judaism
nor in the majority Christian culture. They tend to be rootless and politically
left of center, seeking to create a rootless cosmopolitan society to reflect
their own non- Judaic traditionless values.’ They don’t cease being Jews
because of that fact, however, nor do they cease to act like Jews, as Cash’s
article makes clear. Cash describes then 81 -year-old Lew Wasserman as at
the top of Hollywood’s ‘feudal power structure.’ When Stephen Spielberg,
David Geffen and Jeffrey Katzenberg decided to form their own production
studio, they first gathered at Wassenberg’s estate to gain his ‘rabbinical
blessing,’ after which they spoke in ‘hushed, reverential tones about the
industry potentate,’ and how he ‘spun stories about the history of Hollywood
and showed them artifacts.’

Wasserman had been Stephen Spielberg’s mentor for over almost 30 years.
Jews, according to Cash, govern the New Establishment, but they govern it
like rootless and alienated Jews, which is to say, according to no Torah but
the one of their own making. That means the application of traditional

Jewish prejudice against majority culture with none of the restraint imposed
by rabbinical interpretation of moral norms. That means, in short, moral
subversion of the sort which Hollywood promulgated during the cultural
revolution of the ’60s, complicated by the fact that anyone who objects or
even describes the situation, as the reaction to Cash’s article showed, gets
demonized as an anti-Semite.

Tew in Hollywood (can) recall such an anti-Semitic article in a mainstream
publication,’ wrote Bernard Weinraub, the New York Times’ Hollywood
correspondent in response to Cash’s article. Hollywood in general concurred,
filling the letters columns of local papers with one horrified reaction after
another. One letter to the editor, whose list of prominent signatories included
Kevin Costner, Sidney Poitier, and Tom Cruise worried that a new Holocaust
and Spanish Inquisition could not be far behind.

The Battle over the Sexualization of America

William Cash’s and Joe Breen’s candor about Hollywood fills in what Sam
Dresner’s account leaves out. It shows that the battle over the sexualization
of American culture was largely if not exclusively a battle between
America’s Jews and Catholics. From 1934 to 1965, Hollywood’s Jews were
forced to repress their ‘permissive, value-free attitude’ in matters sexual, or at
least they were prevented from expressing that attitude in the films that they
made. The golden age of Hollywood which Dresner indirectly praises was a
collaborative effort; it was Catholics saving Hollywood’s Jews from their
own worst instincts. The Catholics eventually lost that battle, with dire
consequences for the entire nation. Indeed, Rabbi Dresner’s book is one of
those consequences. His book is also an indication that the history of
American Culture in the 20th century is in many respects a history of the
sexual degeneration of the American Jew. That means the decline of the
Rabbi Dresner Jew and the Rise of the Woody Allen Jew in his place as an
icon for the entire culture. The Catholics lost the culture wars because they
internalized Woody Allen Jewish values on sexuality, just as much as they
adopted WASP values on birth control.

That, of course, leads to a dilemma for Rabbi Dresner. If we’re talking about
Boston’s Puritans as the first and foremost influence in America, America

was founded by a group of Judaizers, who followed a distinctly Old
Testament version of Christianity, making America one of the most ‘Jewish’
of all of the ‘Christian’ nations. The Enlightenment, which was the
intellectual matrix out of which the United States grew, abstracted Jewish
morals from their religious context and made them the basis for a multi-
ethnic ‘nation.’ America’s Jewish roots, in other words, go deep, but they also
lead us to Rabbi Dresner’s dilemma. On the one hand, adherence to the
Torah’s teaching on the family can save America from moral decline. On the
other hand, the moral decline that Dresner complains about was in no small
amount attributable to the cultural influence of American Jews, something he
adverts to time and time again in his book. ‘Jews,’ he tells us, ‘have played a
less than admirable role in the sexual revolution’ (p. 155). ‘Many liberal
rabbis,’ he continues, ‘are in the forefront of the proabortion movement. In
fact, surveys indicate that Jewish women are among the most likely of all
groups to support ‘abortion on demand” (p. 39). Dresner goes on to cite ‘a
recent Gallup poll and a suppressed B’nai B’rith survey,’ which indicates that
American Jews are more likely to be divorced and less likely to be married
than the average American; that ’91 percent of Jewish women agree that
every woman who wants an abortion should be able to have one’; that ’50
percent of Jewish women signaled a high degree of affinity for feminism
compared to only 16 percent among non-Jewish women,’ and that Jews favor
homosexual rights more than the general population. Yet Dresner tells us that
the Jewish religion says that ‘homosexuality is a violation of the order of
creation’ and that the family is ‘divinely ordained’ by that same order of
creation. As a result, Dresner tells us that Jews, if they want to participate in
a family coalition, ‘need to put their own house in order’ not only because
they have abandoned traditional values, like other Americans, but because
they ‘are more likely to live in urban areas in the forefront of social change.’

Dresner never wrote from a deracinated, anti-ethnic perspective. He was an
American worried about moral decline, but he was also a Jew concerned
about the state of American Jews. Part of the pathos of his book stems from
the anguish he feels when viewing the moral decline of American Jews,
something he sees as quintessentially anti- Jewish, because Jews, according
to his view, either stand for the moral law, as introduced by Moses into
human history, or they stand for nothing. The cultural prominence of Jews
like Woody Allen was especially painful for Dresner because they had

become cultural icons by promoting sexual deviance. They had also
promoted many of the standard anti-Semitic stereotypes. Tor the Gentile,’
Dresner writes, ‘Allen’s depiction of religious Jews as pious frauds, and
worse, can only confirm ancient Christian canards of the Jew as hypocrite,
devil, despoiler of morality, and corrupter of culture’ (p. 238). Why, Dresner
wonders giving voice to that anguish, should American Jews rush to accept
Woody Allen’s categorization of them as ‘despoilers of morality’? It’s a
question which Dresner addresses but cannot answer. ‘Why Jews want to
demean themselves is a question that Hollywood ‘theologians’ have yet to
address.’ But the fact remains. The rootless Jews who dominate Hollywood
and, as a result, American culture as a whole, have defined themselves as, in
Dresner’s words, ‘despoilers of morality and corrupters of culture.’

Dresner is concerned that others have noticed the same thing. He cites a
letter to the California Lawyer which claims that ‘the progressive
deterioration of morality can be directly attributable to the growing
predominance of Jews in our national life.’ Dresner is, of course, appalled,
but his book is saying essentially the same thing. Is Rabbi Dresner, then, an
anti-Semite? Given the canons of contemporary discourse, it depends on
how we define the term. Israel Shamir, writing in the Israeli newspaper
H’aaretz, recently said that anyone who objected to American global cultural
imperialism could now safely be termed an anti-Semite. Unless, of course,
he is Jewish, in that instance he is referred to as a ‘self-hating Jew,’ a term
which can be defined as referring to anyone who disagrees with the party
line as articulated by Abe Foxman, the Bronfmans, the ADL, the AJC and all
of the other leaders and organizations that have tried to turn Jews into the
avant garde of the Cultural Revolution.

How then can Rabbi Dresner claim that Jews can bring about a reform of
family life and morals when he’s saying that Jews are responsible for that
moral decline in the first place? The answer lies in defining the word ‘Jew,’
and that means distinguishing between the Rabbi Dresner Jew and the
Woody Allen Jew. ‘Jews,’ Dresner tells us in a passage I have already cited,
‘have . . . played a less than admirable role in the sexual revolution. That,
however does not mean that they speak for Judaism, any more than
antifamily Jewish feminists do.’ The issue, in other words, revolves around
the question, ‘who speaks for the Jews?’ Rabbi Dresner is a conservative, for

whom the Torah is normative. That means that ‘homosexuality is a violation
of the order of creation’ (p. 81). That, in turn, means that, on the issue of
homosexuality, Rabbi Dresner is at odds with the majority of American
Jews. That, in turn, leads to a paradox: America has become more Jewish
over the course of the 20th century, but Jews have become less Jewish at the
same time, if we define the Jew the way Dresner does, as a follower of the
Torah. The Jew has become an American Cultural Hero, but he has become
that largely by espousing sexual degeneracy. As a result, America is
becoming simultaneously more Jewish, but less representative of what Rabbi
Dresner believes. ‘Twenty years ago,’ Dresner writes,

Time magazine ran an article claiming that ‘the United States is becoming
more Jewish …. Among American intellectuals the Jew has even become a
culture hero.’ It went on to quote poet Robert Lowell, who declared that
‘Jewishness is the center of today’s literature much as the West was in the
’30s.’ Twenty years later (26 February 1990), Time repeated the same theme,
informing us that ‘Jews are news. It is an axiom of journalism. An
indispensable one, too, because it is otherwise impossible to explain why the
deeds and misdeeds of a dot-on-the-map Israel get an absurdly
disproportionate amount of news coverage around the world.’ (p. 275).

The unanswered question in the midst of all this breathless journalism is the
meaning of the word Jew. Which is another way of saying, who speaks for
the American Jew? Rabbi Dresner or Woody Allen? If numbers determine
the truth, then the answer is clearly Woody Allen. But that raises other
issues. If, as Dresner notes, ‘American Jews accept the categorization of
themselves as advocates of Woody Allen,’ then Judaism is another word for
‘sexual permissiveness and even perversity,’ a doctrine which Dresner finds
clearly unacceptable. Dresner takes his rule of thumb from Susan
Handleman: ‘The lifestyles of Jews should not determine the Jewish style of
life.’ The former, according to Dresner, ‘should not be determined by the
latter, even if the latter should become a majority in the Jewish community’
If American Jews were to become ‘advocates of Woody Allen,’ that would
mean ‘not only a betrayal of Jewish values but a betrayal of the Jewish
people, for no one more than [Woody] Allen has enabled so many to view
the Jew, especially the religious Jew, in so corrupt a manner’ (p. 223).

It should be obvious by now that Dresner does not like Woody Allen, the
classic example of how America has become more Jewish while at the same
time ‘American Jews are becoming less Jewish.’ Because of his popularity
and because the mainline Jewish organizations ~ which, Dresner notes,
spend millions to ferret out anti-Semitism —leave his attacks on Jewish
tradition unmentioned, Woody Allen has become a paradigm for the majority
of American Jews. But in order to understand what that means, we first have
to understand what Woody Allen symbolizes to the majority of American
Jews.

Dresner’s book is helpful in this regard. Woody Allen, according to Dresner,
has had a ‘persistent fascination’ with incest. He has also been in
psychoanalysis for over 30 years, which means that this fascination with
incest, whether expressed in his writing (‘It’s a whole new ball game,’ she
said, pressing close to me. ‘Marrying Mom has made you my father.’) or his
seduction of his and Mia Farrow’s adopted daughter Soon Yi Previn is best
explained by an analysis of Freud. Freud, too, was obsessed with incest. In
his book Moses and Monotheism, Freud makes clear that, as in the case of
the Pharaohs of Egypt, incest confers god-like status on its perpetrators. In
the same book, Freud also claims that Moses was an Egyptian, in an attempt
to de-legitimatize the man who gave the law to Israel. David Bakan has
written a book commenting on these passages in which he claims that Freud
was a follower of the Jewish false Messiah Shabbetai Zevi and that his
attack on Moses was really an attempt to abolish the law in the same way
that Zevi did, which is to say through ritual impurity. Jews who promote
sexual revolution are following in this tradition: ‘They,’ Dresner tells us,
‘conjure up painful memories of the infamous seventeenth century false
messiah Sabbatai Tzvi or his successor, Jacob Frank. Their coming was to
mark a new age when the rule of Torah was to be superseded ~ ‘What was
forbidden is now permitted’ ~ and transgressions would become a
mitzvot’ (p. 160).

‘For those who seek the forbidden in Jewish guise,’ Dresner continues,
‘Sabbatianism points the way’ This is so because it gets to the very heart of
Judaism, a religion according to Dresner, which was forged in opposition to
the fertility cults of Canaan and the rest of the ancient middle east. ‘In
biblical times,’ Dresner continues, ‘Judaism waged a battle against sexual

excess not unlike the struggle now in progress ~ and in those earlier times,
Mosaic law was victorious. Unbridled sexuality lay at the heart of ancient
pagan religion’ (p. 66, my emphasis). In Dresner’s view, Jewish history is
one long battle against sexual deviance. ‘The early biblical narratives can be
read as a continuous attack on the widespread sexual deviance that
challenged and often seduced the Israelites, whose fallings away Scripture
scrupulously records’ (p. 82). What crime was so great that it provoked God
to destroy mankind, except for Noah and his family, with a flood?
‘According to the most ancient understanding of the biblical story found in
rabbinic sources, it was the violation of the natural order of sexual life’ (p.
83). ‘God,’ Dresner says at another point, ‘is long-suffering of all manner of
crime, save sexual immorality’ (p. 85).

Even if Judaism was forged in opposition to pagan fertility cults (Rabbi
Judah said in the name of Rav: ‘The Israelites knew there was no substance
to pagan idolatry. They took it up only to engage more freely in forbidden
sexual practices.’ ), Israel’s ‘victory over pagan idolatry was never
complete. . . . The Book of Kings . . . demonstrates how closely Israel came
to being swallowed up by the powerful cults’ (p. 140).

That battle has continued to the present day. In fact, the impression that one
gets by reading Dresner’s book is that over the course of the twentieth
century in America the Jews have suffered one of the greatest defeats in their
history. Dresner blames this defeat on assimilation, but the irony is that the
Jews were corrupting America’s morals at the same time that they were
undergoing moral corruption themselves by assimilating so successfully in
America. Assimilation means the adoption of pagan sexual mores of the sort
that nearly destroyed the Israelites at the time of the Book of Kings. But
America in the late 19th and early 20th centuries was no Canaan. It was
known for its moral rectitude if not its ‘Puritanism,’ as anyone who has read
the novels of Henry James could attest. The Jews who came to America did
not come as Joshua came to Canaan. The Jews who arrived from the Polish
shtetl arrived to find a ruling class more interested in Darwin than Christ.
They adopted the worst aspects of modernity and became both corrupted
and, because of their influence in the media, corrupter simultaneously. Just
what was Jay Gatsby supposed to learn from Tom Buchanan, other than
what clothes he was supposed to wear? The fact that the white race was

being corrupted, according to Goddard’s (i.e. Lothrop Stoddard’s) book? The
success Jews have achieved in media, publishing, academe, etc. over the
course of the 20th century, only magnified the corrupting influence which
modernity inflicted on them and which they would in turn inflict on their
host culture as well, as the letter to the California Lawyer which Dresner
found so disturbing indicated. Dresner’s antipathy toward both Woody Allen
and Isaac Bashevis Singer stems from the fact that he is both an American
and a Jew and from the fact that Woody Allen and Singer can be seen as
corrupting influences from both perspectives. Dresner’s anger is based on the
fact that he sees American Jews succumbing to the perennial temptation of
sexual idolatry by following their influence.

The connection between Singer and Shabbetai Zevi is nothing if not explicit.
Dresner notes his early ‘fascination with Sabbatianism.’ T read whatever I
could,’ Singer writes, ‘about the era of Sabbatai Zevi, in whose footsteps
Jacob Frank had followed … In these works I found everything I had been
pondering, hysteria, sex, fanaticism, superstition’ (p. 184).

Dresner mentions Shabbetai Zevi and his successor Jacob Frank in
connection with the sexual corruption of contemporary Jews. Not only have
America’s Jews been corrupted by Sabbatianism, the Sabbatian infection has
become the majority position: the lifestyle of Jews has trumped the Jewish
style of life based on the Torah as the Jewish norm.

To cloak perversion with piety has a frightening ring, conjuring up memories
of the Asherah in the temple and the antics of Jacob Frank, precisely because
it blurs the distinctions between the Jewish style of life and the lifestyle of
Jews, between what Judaism prescribes and what some Jews regrettably
choose to do. It tends to validate the position that whatever Jews say or do
can be identified as Judaism. It cripples the ability of Judaism to address the
doings and sayings of Jews. How can a religion that is based four-square on
marriage and the home countenance the revival of the sexual lifestyle of
ancient (and modern) idolatry (p. 155)?

A New and Frightening Drama

Dresner is in many ways more upset about Singer’s popularity than he is
about Woody Allen’s. ‘Are Singer’s writings “true” ‘? he wonders. ‘The

corruption, the adultery, the demonic, the philandering, the decay, the
perversion that pervade Singer’s picture of Polish Jewry ~ is it all true? And
if it is not “true”, then why has someone not said so?’ (p. 177). The silence of
American Jews over Singer and Allen indicates ambivalence, which is to
say, ‘their secret desire to repudiate the moral direction of three thousand
years of Jewish history in favor of the worship of sensuality and fear of the
demonic, . . . finding meaning in their animal nature instead of in the power
of man to transcend himself.’ American Jews have embraced Singer’s
writings, ‘because they express what Jews secretly desire.’ And what is that?
Sexual liberation in Jewish garb, which is to say, Sabbatianism, which is,
according to Dresner, ‘the one movement in Jewish history that not only
broke the moral yoke of Sinai but provided a theological justification for it:
‘in the transgression of the mitzvah.”

The fact that Singer has declared his Sabbatian sympathies publicly coupled
with the fact that he has become so popular with American Jews indicates
that the curtain may be going up ‘on a new and frightening drama in Jewish
life.’ That means that the modern Jew (especially in America) is now the
devotee of ‘an alternate faith.’ Jewish silence on Singer ‘may be a sign of a
sickness so severe we do not perceive its symptoms.’ Dresner, as well as
Heschel and a number of other Yiddish writers familiar with the situation in
Poland before World War II, considered Singers’ writings one long calumny
of eastern European Jews. If this is so, why are American Jews so interested
in promoting the calumny? Because if eastern European Jewry is what
Singer says it was, then, according to Dresner, American Jews ‘need feel no
guilt; they can go about their way, not much different from other Americans,
philandering, corrupting, and making of their faith a sham in the comforting
belief that it was, after all, always like that. That’s what the Jews of Eastern
Europe were ~ philanderers, adulterers and corrupters: why should
American Jews be better?’

The conclusion which Dresner draws is inescapable. If Woody Allen speaks
for the majority of American Jews, then American Jews have been
corrupted; they are now no longer followers of Moses but rather followers of
Shabbetai Zevi. In the process of succumbing to that corruption, they have
played a major role in the corruption of American morals and culture.
American cultural life in the last half of the 20th century, in other words, has

been dominated by Jewish rebellion against the Torah and the adoption of
the sexual practices and worldview of Shabbetai Zevi. The overwhelming
majority of American Jews ~ as evidenced by the surveys Dresner cites ~
have defined themselves as sexual revolutionaries, and because of the
disproportionate role which Jews play in publishing and the media, they
have, in effect, established Sabbatian sexual degeneracy as the American
cultural norm. According to Dresner, Judaism is about nothing ‘if not the
centrality of virtue.’ ‘How,’ he wonders, ‘can a Jew maintain any other
position?’ And as if he has already learned the answer by reading his own
book, he replies with some understatement, ‘Nevertheless, some do.’
Judaism, according to Dresner, ‘stands as inexorably against the new
paganism as it did against the old. And so should the Jew,’ but at the same
time that the American Jew was reaching cultural prominence, he was also
converting to Sabbatianism, ‘an alternate faith.’ As a result, ‘Jewish rebellion
has broken out on several levels,’ one being ‘the prominent role of Jews as
advocates to sexual experimentation.’

Dresner again adverts to ‘significant elements of America’s cultural elite,’
which ‘by its example, desensitizes this nation morally.’ By stating the case
this way, he moves into another area, namely, the problem which this group
of Jews has created for America and the fact that their Jewishness has in
effect, prohibited others from addressing the problem. Again he deals with
the issue indirectly. ‘How could so many American Jewish leaders,’ he
wonders, ‘have been taken in by Allen?’ Dresner has the cart before the horse
here. Those Jewish leaders have used Allen as a way of redefining the
American Jew in their image. They have used Allen to define the Jew as a
sexually deviant cultural bolshevist. As a result, anyone who objects to
sexual deviance or Hollywood’s promotion of it gets defined as an anti-
Semite. The equation is very simple. Since Hollywood is run by Jews, being
anti-Hollywood means being an anti-Semite. Dresner cites Richard
Goldstein, writing in the liberal Village Voice as an example of this sort of
thinking. According to Goldstein, ‘the Republican attack on Hollywood and
the ‘media elite,” is a code for anti-Semitism, because ‘these are words that
since the ’50s connote Jewishness to people. The Republicans can’t attack
Jews directly, so they use codes. The notion of Woody as a kind of Jewish
icon lends itself to the ideas of Jews subverting the Christian family, an idea
which is very old and very dark.’

Yes, it is a very dark idea. But who’s promoting it? The Woody Allen Jews,
as if to provoke the very anti-Semitism which will vindicate them in their
own eyes and at the same time justify the descent into sexual degeneracy
which their consciences must find troubling from time to time. The Woody
Allen Jew is, in other words, engaged in Kulturkampf not only with the
‘Christian’ culture which he wants to destroy but with the Sam Dresner Jews
who would define the Torah as normative. Since Woody Allen is a cultural
icon for most Jews, most Jews have defined themselves as sexual
degenerates. Dresner quotes a columnist in the Village Voice, who writes:

There are two kinds of people in the world: those who think Woody Allen is
the genius spokesman of our collective angst and those how think he’s a
filthy Jewish liberal . . . elitist Communist madman. Another name for those
two groups are Democrats and Republicans.

That a Jew can write this way is some indication to Dresner that ‘the
underground has taken over.’ The world, he says, at another point, has been
turned upside-down. Judaism has been redefined by the country’s ‘cultural
elite,’ which is to say it has been redefined by American Jews. Hollywood
has triumphed in promulgating its values, and one major part of that triumph
has been the redefinition of the Jew from someone who believed in the
centrality of virtue into someone who is a promoter of sexual deviance.
Jews, in other words, are responsible for America’s moral decline not just
because they dominate the media but also because of how they have
redefined themselves, something which emerged in a recent discussion of
Jewish participation in the pornography ‘industry’ on the Internet.

Luke Ford

Luke Ford was raised as a Seventh Day Adventist in Australia. He came to
Los Angeles to study and after coming down with chronic fatigue syndrome,
spent his time in convalescence listening to Dennis Prager’s radio program.
As a result of listening to Prager, he converted to orthodox Judaism. Since
Los Angeles is the center of the pornography industry and since Ford was
also interested in pornography, he noticed that Jews dominate the porn
industry in Hollywood and decided to discuss the issue on his website,
lukeford.com (Since this discussion ~ and perhaps because of it ~

lukeford.com has been taken over by the porn industry. Luke Ford’s
lucubrations on things Jewish, things pornographic, and things in general are
now available only at lukeford.net ). Luke Ford noticed that ‘secular Jews
play a disproportionate role throughout the sex industry’:

Leading modern Jewish pornographers include Ron Braverman, John
Bone, Wesley Emerson, Paul Fishbein, Herbert Feinberg AKA Mickey Fine,
Hank Weinstein, Lenny Friedlander, Bobby Hollander, Rubin Gottesman,
Fred Hirsch and his children Steve and Marci, Paul ‘Norman’ Apstein, Steve
Orenstein, Jack Richmond (Legend CEO), Theodore Rothstein, Reuben and
David Sturman, Ron Sullivan, Jerome Tanner, Armand Weston, Sam and
Mitch Weston (Spinelli).

Jews accounted for most of the leading male performers of the 1970s and
’80s. Hebrew studs include Buck Adams, Bobby Astyr, (Bobby Charles) R.
Bolla (Robert Kerman), Jerry Butler (Paul Siderman), Seymore Butts (Adam
Glasser), Roger Caine (Al Levitsky), David Christopher (Bernie Cohen),
Steve Drake, Jesse Eastern, Jamie Gillis (Jamie Gurman), Ron Jeremy
(Hyatt), Michael Knight, William Margold, Ashley Moore (Steve Tucker),
David Morris, George Payne, Ed Powers (Mark Arnold aka Mark Krinski),
Harry Reems (Herbert Streicher), Dave Ruby, Herschel Savage (Harvey
Cowen), Carter Stevens (Mai Warub), Marc Stevens, Paul Thomas (Phil
Tobias), Marc Wallice (Marc Goldberg), Randy West (Andy Abrams) and
Jack Wrangler.

Jewish female performers include Avalon, Jenny Baxter (Jenny Wexler),
Busty Belle (Tracy Praeger), Chelsea Blake, Tiffany Blake, Bunny Bleu
(Kim Warner), J.R. Carrington, Lee Carroll (Leslie Barris), Blair
Castle/Brooke Fields (Allison Shandibal), Courtney/Natasha/Eden (Natasha
Zimmerman), Daphne (Daphne Franks), Barbara Dare (Stacy Mitnick), April
Diamond, Jeanna Fine, Alexis Gold, Terri Hall, Heather Hart, Nina Hartley
(Hartman), C.J. Laing (Wendy Miller), Frankie Leigh (Cynthia Hope
Geller), Gloria Leonard, Traci Lords (Nora Louise Kuzma), Amber Lynn,
Tonisha Mills, Melissa Monet, Susan Nero, Scarlett O. (Catherine
Goldberg), Tawny Pearl (Susan Pearlman), Nina Preta, Tracey Prince,
Raylene, Janey Robbins (Robin Lieberman), Mila Shegol, Alexandra Silk,
Susan Sloan, Annie Sprinkle (Ellen Steinberg), Karen Summer (Dana

Alper), Cindy West, Zara Whites (Amy Kooiman) and Ona Zee (Ona
Simms). (This citation, as well as all of the subsequent citations have been
taken from the discussion of Jews and pornography at the lukeford.com
website, all of which have been removed by the cite’s new owners.)

If, as Ford notes, ‘the Torah [Pentateuch] commands Jews ‘to be a kingdom
of priests and a holy nation,’ and Judaism strongly opposes porn, why do
Jews dominate porn?’ Is the ethnic connection purely fortuitous? Is it like the
fact that many policemen in New York are Irish? Is there an ethnic
connection between being Irish and law enforcement? Perhaps all of the
Irish who got arrested in New York in the nineteenth and early twentieth
century for drunken brawling were impressed with how policemen handled
themselves. In other words, probably not. Is there some necessary ethnic
connection between being Irish and putting out fires? Probably not.

Is there a connection between being a Jew and being involved in
pornography? That question is more difficult to answer. One Jewish male
porn star responded to the question, ‘Why are most of the men that do porno
Jewish?’ with a simple answer, ‘Jewish mothers!’ Jewish men, in other
words, are involved in porn because they ‘are taught to respect women and
help them. They also are nonthreatening to most women. Let’s face it, Ron
Jeremy is not exactly Mike Tyson… You’ll usually find that the real mean
bastards (physically violent) in the industry are not Jewish (that includes,
producers, directors, boyfriends, agents, etc). Jewish guys are more
manipulative….’ Again, it’s hard to tell whether this answer is motivated by a
desire for self-exculpation or a desire to promote anti-Semitic stereotypes.

Outraged Response

When William Cash wrote his already cited article in the British magazine
The Spectator discussing Jewish dominance in Hollywood and, therefore, the
pornography industry, the discussion prompted an outraged response from
Abraham H. Foxman, head of the Anti-Defamation League. To raise the
issue meant that one was guilty of propagating an anti-Semitic canard, even
though, in the case of Luke Ford, it was a Jew who raised the issue. ‘Those
Jews who enter the pornography industry,’ Foxman opined, ‘have done so as
individuals pursuing the American dream, not as representatives of their

religious group. Moreover, anti-Semites never seem to take note of the fact
that the most prominent pornographers in America are Hugh Hefner and
Larry Flynt, neither of whom is the least bit Jewish. Finally, though
individual Jews may play a role in pornography, Jewishness does not.’

Foxman then fell back on the same justification for obscenity that Irving
Thalberg used in his fight with the Legion of Decency. Pornography is
controlled by ‘consumers,’ most of whom are Gentiles. Therefore, Gentiles
are ultimately responsible for pornography. According to Foxman, even if
Jews dominate a particular field, as is the case with both Hollywood and the
related pornography industry, that bears no relationship to the fact that they
are Jews, no matter how one defines the term. To say otherwise is to be an
anti-Semite.

Foxman is being more than a little disingenuous here. In mentioning Larry
Flynt and Hugh Hefner as the paradigmatic Gentile pornographers, he failed
to point out that 1) that Hugh Hefner would object to being called a
pornographer and 2) that Larry Flynt is a significant contributor to the ADL.
He also failed to mention, as Rabbi Dresner points out in his book, that
Hugh Hefner received the ADL’s freedom award in 1980. Taking a less
partisan view of the question, Dresner feels that

The religion of impulse likewise found significant Jewish involvement.
An unusually high percentage of the material on sexual liberation was
written by Jews, as well as among its advocates. On a more commercial
level, for example, Jews have been strongly represented in the Playboy
enterprises. B’nai Brith’s Anti-Defamation League had no problem, for
example, when some years back they presented their American Freedom
Award at a fashionable black-tie dinner-dance to Hugh Hefner. . . . About the
honoree, the ADL says, with an apparent straight face, that the empire he
founded has had a far-reaching impact, not only on the publishing industry,
but on the mores of American society as well.

In other words, the ADL was rewarding Hefner for the role he played in
bringing about widespread moral corruption and the spread of sexual
deviance in America. The question remains, why would the Jews at the ADL
be interested in rewarding this sort of behavior? Why, as Dresner asks in his

book, did American Jewry remain silent when the ADL conferred its
freedom award. ‘Both the Jewish establishment and nonestablishment
observers,’ Dresner laments, ‘took it in stride, raising not a finger of protest.
It was Catholic William Buckley of National Review who pointed to the
Jewish issue.’

And what exactly is the ‘Jewish issue’ here? The answer depends a lot on
how the term Jew gets defined, especially by the Jews themselves. Ford
claims that the Jews who dominate pornography are what Rabbi Dresner
would call ‘advocates of Woody Allen,’ which is to say, Sabbatian in their
orientation. It’s, in other words, not a coincidence that they are Jewish and
involved in pornography. Their involvement in pornography flows naturally
from the way they define themselves as Jews. Luke Ford, according to one
report, ‘insists that pornography constitutes a deliberate attempt by ‘non-
Jewish Jews,’ alienated from normative Judaism and Christian mores, to
undermine Western civilization.’

According to Luke Ford’s discussion, the animus of the Jewish Cultural
Revolutionary is historical and ethnic. Pornography is just one weapon in a
panoply of cultural warfare which gets waged half in self-defense, half in
residual animus against traditional majority Christian cultures, even when, as
is the case of the United States, the original prescription no longer fits the
actual situation. According to Ford,

that is their aim because they are Jews, and they are reaching for even more
control than they already have. This is the historic modus operandi of the
Jews. They are outsiders everywhere except in Israel, and when they first
appear in any Gentile society and begin reaching for power they are resisted.
The society treats the Jews as outsiders, as aliens, and attempts to keep them
from gaining control. The Jewish method of countering this opposition is to
work quietly to accumulate as much wealth as possible. At the same time
they work to corrupt the society’s leaders with money and to sow dissension
among the masses, to set one social class against another, to break up the
society’s solidarity and its cohesiveness, so that there will be less resistance
to their penetration of the society.

During the latter half of the 19th century and the first part of the 20th

century fomenting class warfare has been their most successful technique in
Europe. In Russia, for example, they would have had difficulty in corrupting
the enormously wealthy aristocracy with bribes, but their technique of
fomenting class warfare succeeded in destroying Russian society and letting
the Jews seize control through their Marxist movement. In the United States,
on the other hand, where the political leaders are essentially hucksters and
lawyers and the working class is relatively well off compared to Russia, the
Jews have had much more success with corruption than with their attempts
to foment class warfare. . . . and in the last half of the 20th century their
principal weapon for this purpose, more important than corruption or class
warfare, has been their control of the mass media of news and entertainment.

Jewish involvement in pornography, in other words, goes deeper both
commercially and philosophically than Abe Foxman is willing to admit.
Once the majority of American Jews defined themselves as sexually deviant,
pornography, along with homosexual rights, feminism, and New Age
goddess worship, would become a natural expression of their worldview,
and since they controlled Hollywood, they were in the position to make their
worldview normative for the culture at large. The traditional animus against
majority culture combined with a decline in moral scruple would naturally
lead ‘the advocates of Woody Allen’ to become involved in pornography as a
form of cultural warfare.

The most significant thinker in this regard is Wilhelm Reich, a Jew from
Galicia who was a student of both Sigmund Freud (quite literally) and Karl
Marx and a man who tried to create an intellectual marriage between their
two quintessentially revolutionary ideologies. Reich wrote the book on
sexual revolution and many Jewish porn stars have read it. Richard Pacheco
is one.

‘Five years before I got my first part in an adult film,’ Pacheco explained, T
went down to an audition for an X-rated film with my hair down to my ass, a
copy of Wilhelm Reich’s Sexual Revolution under my arm and yelling about
work, love and sex, which were Reich’s three principles. These things have
got to be in balance or your life is going to get fucked.’ Pacheco didn’t get
the job, but he didn’t stop auditioning either. Nor did he stop using his
Jewishness as the rationalization for his participation in pornography. ‘Five

years later,’ Pacheco continued, ‘I auditioned for another X-rated film. That
very day, I also interviewed at Hebrew Union Seminary to do rabbinical
study. I made the choice that the kind of rabbi I would be, if I became one,
was one that could have been performing in sex films as part of his
experience.’

Jewish Porn Star

Nina Hartley (nee Hartman) also sees a connection between being Jewish
and being a porn star. As Rabbi Dresner might have noted, it’s a long way
from the Torah to Debbie Duz Dishes, in which she plays ‘a sexually
insatiable Jewish housewife who enjoys sex with anyone who rings the
doorbell.’ Debbie Duz Dishes is Hartley’s biggest selling, Jewish themed
porn video. Hartley tried to articulate the connection between being Jewish
and being a porn star in an interview with Jewish pornographer Sheldon
Ranz in the Spring 1989 edition of the left-wing Jewish journal Shmate. She
begins by making the sort of morphological distinction that Rabbi Dresner
made in his book. She begins by explaining that she is ‘Jewish culturally but
not religiously’ That means that being Jewish gets defined in an essentially
negative sense. Being Jewish means being anti-Christian. That means that
‘I’m generally less subservient than a typical WASP female. And I’ve
discovered certain gender interactions are different between Jewish and non-
Jewish couples.’ Hartley was born in 1956 and grew up in Berkeley, ‘which
is heavily influenced by [secular] Jewish culture. It’s an intellectual town. A
lot of the people who set the political agenda are Jewish.’ Hartley, in other
words, can see pornography as the fulfillment of ‘Jewish values’ because
those values reflect not the Torah but rather the mores of secular Jews living
in Berkeley in the ’60s, a time of social upheaval. That means that ‘there are
things that you learn and ways that you think that you don’t understand are
more Jewish than not until you go into mainstream America and realize that
other people don’t think this way.’

Jews, in other words, are different than ‘mainstream America,’ something she
defines as vaguely Christian. Since Jews like Hartley are not Christians, they
define themselves as the opposite of Christianity. Forgetting that Christianity
and Judaism both view the Torah and the moral code it expresses as
canonical, Hartley then goes on to define the Jew as someone who opposes

morals as the Bible defines them. Once again she makes a stab at justifying
pornography as something essentially compatible with being Jewish. She
can only do this, of course, by taking as normative not the Torah but rather
the history of Jews as she has lived that history by coming of age in
Berkeley during the ’60s, which means, of course, accepting the history of
Jewish secularization in the wake of the Enlightenment, and that means, of
course, taking into account the influence that communism had on her
parents’ generation.

‘I’m proud,’ Hartley continues, ‘of my heritage’s intellectual history and its
empathy with the persecuted. But I’m no Zionist. Politically, I’m left-wing. I
want everyone to have a job, everyone to have food, clothing, shelter,
medical care and education. Utopia might be communist but in the meantime
we have to have socialism. I want everyone to have a piece.’

At some point, the baby boomer Jewish revolutionaries redefined the
revolution. Unlike their communist parents, who saw the revolution as
revolving around economic issues, the baby boomer Jewish revolutionaries
saw the essential issues as sexual. Like Richard Pacheco, they took Wilhelm
Reich as their guide, instead of Trotsky or Lenin, the quintessential
revolutionary figures for their parents’ generation. As Igor Shafarevich
noted, socialism at its most basic has always had a sexual component. It has
always meant the communality of wives as well as the communality of
property. So the idea of ‘democratic’ sex has been part of the socialist
tradition from the beginning. But the idea of sexual liberation has also been
refined in the course of history as well, and the Jewish porn stars who see
pornography as an expression of their Jewishness are aware of those
refinements as well. In fact it was the earlier Jewish infatuation with
socialism which made the Jewish justification of pornography possible.
Hartley ‘descends ideologically from the Marxist Jewish philosopher Herbert
Marcuse who prophesied that a socialist Utopia would free individuals to
achieve sexual satisfaction. Nina descends literally from a line of radical
Jews. Her grandfather (a physics professor) and her father (a radio
announcer) belonged to the Communist party’ One of Hartley’s brothers is
an Orthodox Jew who is not pleased with her vocation as porn star. As a
result, they don’t speak to each other. Rather than leave it at that, Hartley
goes out of her way to portray him as the black sheep of the family. Ranz

echoes her animus: ‘I don’t understand how a family where the parents have
a Communist background can raise a kid who grows up to be an Orthodox
Jew. How did that happen?’

It is a classic instance of the transvaluation of values that is part of
contemporary Jewish identity. Who gets to excommunicate whom? The
Sabbatian Jews will naturally try to excommunicate the Orthodox as deviant.
The fact that they outnumber the Orthodox so considerably makes their
attempt less laughable than it might otherwise seem. The connection
between Jews and pornography is like the connection between Jews and
Bolshevism. Both are forms of revolutionary activity, ultimately traceable to
Jewish concepts that have been secularized. Jews become involved in
pornography for reasons similar to why they become involved in
Communism, which is to say, not just because they happened to be Jews but
because being Jewish as they and Sabbatai Zevi and Wilhelm Reich defined
it found logical expression in producing pornography as a form of cultural
warfare through moral subversion. Ultimately, the relationship between Jews
and pornography is similar to how Marx described the relationship between
the communist party and the proletariat. Just as the Jews were the vanguard
of revolutionary activity in Russia, so they are in the vanguard of sexual
revolution in the United States. The Jewish concept of the chosen people
naturally transformed itself into the concept of the revolutionary vanguard as
soon as the Torah evaporated as the core of Jewish identity. Messianic
politics replaced waiting for the Messiah.

In The Politics of Bad Faith, David Horowitz described how a religious
paradigm, the Exodus, became a political paradigm, in other words, how the
eschaton got immanentized and transformed into a Messianic political
movement. Dresner sees much the same thing. In becoming, in Dresner’s
words, ‘the chief advocates of modernity,’ Jews have dedicated themselves to
Communism with a messianic fervor:

They became, for example, disciples of the new politics of communism.
Some 30 percent of the early leaders of the revolution were estimated to
have been Jewish. Emancipated from their ancient faith by the onslaught of
modern thought, which the antiquated Judaism of the time was ill-prepared
to refute, they transferred their yet unexpended messianic fervor into the

new religion of Marx. (p. 325).

And when the attraction of communism began to pale they dedicated
themselves just as fervently to sexual liberation. It would be naive, or as
Haberer says, ‘shortsighted’ to claim in light of the overwhelming amount of
evidence that Jews just happened to be revolutionaries just as Abe Foxman
at a later date would claim that Jews just happened to be involved in
pornography. Both communism and pornography are forms of revolutionary
activity, and Jews were drawn to both precisely because of the hold that both
Messianic Socialism and Sabbatianism acquired over them once this group
of Jews abandoned traditional religious practice, something which happened
to large numbers of them after they arrived in America. Nathan Glazer
describes the process:

Judaism is even more vulnerable to the unsettling influence of modernity
than is Christianity. Judaism emphasizes acts, rituals, habits a way of life . . .
. Once one had found ~ as so many immigrants did ~ that it was more
convenient to work on Saturdays or to shave or to abandon traditional dress,
one had no body of doctrine to fall back upon that could explain what
remained really important in Judaism ~ indeed, the question was whether
anything was really more important than the rituals established by God’s
word. Under these circumstances, an entire way of life disintegrated.

‘Jews who came to America,’ Elliott Abrams writes, ‘were usually. . . not the
most devout people in their communities’ anyway. The decline in faith and
morals, however, did not mean that they stopped defining themselves as
Jews. Socialism and sexual liberation simply filled up the religious vessels
from which the Torah had evaporated. Revolution, in other words, was
another way of being a Jew, a secular humanist Jew of the sort Leo Pfeffer
praised.

Irving Kristol, in his youth a follower of Trotsky and now a neoconservative,
gives expression to the Messianic, universalist vision that both
neoconservatism and Trotskyism have in common. The Jewish
revolutionaries, according to Kristol:

did not forsake their Jewish heritage to replace it with another form of
cultural identity or ethnic belonging. What they sought can best be described

as an abstract and futuristic idealism of assimilation qua emancipation in a
denationalized and secularized democratic society, ideally of universal
scope. Leaving the world of their childhood did not necessarily imply its
total abandonment in one act of irreversible forgetfulness. For many this
departure under the sacred halo of socialism was the next best solution to
their own existential problems ~ a solution that was enormously attractive
since it also held out the Utopian promise of the ‘genuine emancipation’ of all
Jews in a socialist republic of universal brotherhood devoid of national,
religious, and social discrimination or even distinctions.

As Irving Kristol, and other Jews have made clear, Secular Humanism is the
continuation of revolutionary thought in a America. Just as socialism was
attractive to significant numbers of Jews in Russia during the 1 9th century,
Secular Humanism has a certain attraction among Jews now ~ indeed, if
Kristol is right, among most Jews. Kristol’s description of Secular
Humanism highlights the similarities it shares with Jewish revolutionary
thought in Russia:

where emancipation unleashed within the Jewish community latent
messianic passions that pointed to a new era of fraternal ‘universalism’ of
belief for mankind. What is now called ‘prophetic Judaism’ gradually edged
out ‘rabbinic Judaism’ – the distinction itself being a derivative of the secular-
humanist impulse. By the time the mass of Jews, mostly Central and East
European, came to the United States, they were already secular-humanist in
their politics, i.e., somewhere Left of Center-if not in other respects (Irving
Kristol, Neoconservatism: The Autobiography of an Idea [New York: The
Free Press, 1995], p. 448.

Secular Humanism, no matter how corrosive it is of faith and morals and a
health social order is, as Kristol puts it, ‘good for Jews,’ because

it . . . permits individual Jews a civic equality and equality of opportunity
dreamed of by previous Jewish generations. It is natural, therefore for
American Jews to be, not only accepting of secular-humanist doctrines, but
enthusiastic exponents. That explains why American Jews [like Leo Pfeffer]
are so vigilant about removing all the signs and symbols of traditional
religions from ‘the public square,’ so insistent that religion be merely a

‘private affair,’ so determined that separation of church and state be
interpreted to mean the separation of all institutions from any signs of a
connection with traditional religions. The spread of secular humanism
throughout American life has been ‘good for Jews,’ no question about it. So
the more, the better (p. 449).

In her recent memoir, An Old Wife’s Tale, Midge Decter notices the same
phenomenon, but with a little more Angst. ‘It is no secret,’ she writes:

that some significant part in the emptying of the [moral-religious] public
square had been played by Jewish liberals. It was understandable to me why
this was so, because their long history had left many Jews with an atavistic
fear of Christian authority ~ so the more public life could be kept strictly
secular the safer they felt. But understand it or not, I believe that the
religion-free public condition to which they have made such a vital
contribution had left American society, and particularly American culture,
vulnerable to pernicious influences.

Influences like pornography? Suddenly Nina Hartley’s description of herself
as ‘the blonde Jew’ porn star from ‘a long line of radical Jews,’ who ‘wants
everyone to have a piece – a piece of sex, a piece of the means of production,
a piece of a warm communist community’ and ‘a piece of the promised
Messianic Age ~ now’ doesn’t seem as far-fetched as it does on first reading.
The link between the Torah and pornography ~ in other words between the
Jewish law and its antithesis ~ is Russian Jewish Bolshevism ~ with a big
assist from Wilhelm Reich ~ and its American legacy, brought here by the
refugees from the pogroms which the revolutionaries set in motion when
they killed the Czar. Daniel Goldhagen’s demonization of Pius XII is part of
that ongoing struggle between the Jewish revolutionary mind and its main
counter-revolutionary opponent, the Catholic Church. Then as now, the same
dynamic applies. The revolutionaries by their actions generate animus
against all Jews. When someone has the temerity to criticize the excesses of
people like Goldhagen, the Jewish organizations like the ADL turn what is
an issue of scholarship and truth into a an ethnic/religious issue, thereby
creating the very thing they purport to oppose, namely ethnic animus.

Pornography is, in other words, one of the weapons which ‘Jews with an

atavistic fear of Christian authority’ have turned to to weaken the dominant
culture in a country and, thereby, assure that the Jews, always a minority,
will go unmolested by their ‘Christian’ neighbors.

The Israelis have recently shown themselves well-versed in what one could
call the military use of pornography At 4:30 PM on March 30, 2002, Israeli
military forces took over Palestinian TV stations when they occupied
Ramallah in the West Bank, immediately shutting them down. What
followed was a little more unusual. Shortly after occupying the Al-Watan TV
station, the Israeli forces began broadcasting pornography over its
transmitter. Eventually, according to a report from The Advertiser, an
Australian newspaper, the Israelis expanded their cultural offensive against
the Palestinian people by broadcasting pornography over two other
Palestinian stations, the Ammwaj and Al-Sharaq channels. One 52-year-old
Palestinian mother of three children, according to the report in the The
Advertiser, complained about ‘the deliberate psychological damage caused
by these broadcasts.’ The only Palestinian station not taken over by the
Israelis ran a written message at the bottom of its screen claiming that
‘Anything currently shown on Al-Watan and other local TV channels has
nothing to do with Palestinian programs but is being broadcast by the Israeli
occupation forces. We urge parents to take precautions.’

In addition to being outraged, the Palestinians were bewildered. ‘Why in the
world,’ one correspondent to Omanforum.com wondered, ‘should one do
such a thing?’ If we turn to the dominant culture for an answer, we can only
become more confused because according to dominant culture’s explanation,
pornography means freedom.

So making use of the hermeneutic provided by the dominant culture in films
like Boogie Nights and The People vs. Larry Flynt, Israeli troops began
broadcasting pornography over captured Palestinian TV stations because
they wanted to spread freedom among the Palestinian people.

Somehow that doesn’t sound right. The simple fact of the matter is that this
incident simply cannot be explained according to the principles available in
contemporary American culture. In order to understand the disparity
between the official explanation of pornography and what might be termed

its military use, we have to go back to the ancients.

The story of Samson and Delilah might be a good place to start. Israel was
invincible militarily then too ~ at least that part hasn’t changed ~ so the
Philistines decided that they had to get at the Israelite leader by other than
military means. Unable to defeat him in battle, they decided to seduce him
sexually. Once Samson succumbed to Delilah’s wiles, he lost his power, and
Israel lost its leader. They could find him then not on the field of battle, but
rather to use Milton’s phrase ‘eyeless in Gaza, grinding at the mill with
slaves.’

The story of the Palestinian TV stations broadcasting pornography has a
curiously Biblical ring to it. Having learned their lesson, the Israelis decided
to turn the tables on their opponents, because they knew that a blind
opponent is no opponent at all, and because they knew ~ as the ancient
Greeks knew ~ that lust makes a man blind. St. Thomas Aquinas, giving
voice to that same tradition over a millennium later said that lust ‘darkens the
mind.’ Suddenly, Israel’s use of pornography in their battle against the
Palestinians isn’t so inexplicable anymore because a blind opponent is a
weak opponent. A blind opponent is no opponent at all.

Luke Ford makes a similar point in his discussion of Jewish involvement in
pornography. ‘Why does porn attract so many non- Jewish [i.e., Sabbatian]
Jews?’ Because ‘even when Jews live in a society that welcomes them
instead of harassing them, many Jews hate the majority culture.’
Pornography is a way of weakening the majority culture by moral
subversion. Hence, Jewish involvement in pornography. Jews often lead the
way in the application of new technology. That meant using high resolution
photography, the VCR and the Internet as delivery systems for pornography
just as it meant dynamite, forgery and smuggling in bringing down the Czar
in Russia. English professor Jay Gertzman, whose father and uncle were
arrested on obscenity charges in Philadelphia in the ’50s, writes about the
disproportionate influence of Jews in the sex book trade in his 2000 book
Bookleggers and Smuthounds: The Trade In Erotica 1920-1940: ‘The ethnic
flavor of prewar erotica distribution is still with us, although, except for
extreme right-wing hate groups, critics of sexual explicitness do not overtly
exploit the fact’ (p. 289). Take note, Abe Foxman.

‘While few Jews are radical, many radicals (and pornographers) are Jews.
Writes non-Jew Ernest van den Haag in his book The Jewish Mystique, ‘Out
of one hundred Jews, five may be radicals, but out of ten radicals, five are
likely to be Jewish.” Like Sam Dresner, Luke Ford feels that

Virtually all movements to change the world come from the Jews ~
Christianity, secular humanism, Marxism, Socialism and Communism,
feminism, and the labor movement. That’s part of the reason that Jews are
hated. The world doesn’t want to be changed.

Rooted in nothing, radical Jews frequently seek to make others equally
rootless by tearing down their religious, national, communal and traditional
allegiances. Such Jews carry on the traditional Jewish hatred of false gods
but without offering anything to replace the scorned allegiances. . . . Rather,
the most important result of the domination of non- Jewish Jews in these
fields is their war on traditional values. Porn is just one expression of this
rebellion against standards, against the disciplined life of obedience to Torah
that marks a Jew living Judaism.

Pornography, as a result, becomes a Jewish fantasy. Even when Catholics are
involved, they are generally involved on Jewish terms. According to one
industry insider, ‘the leading male performers through the 1980s came from
secular Jewish upbringings and the females from Roman Catholic day
schools.’ The standard porn scenario became as a result a Polish Jewish
fantasy, the horny Jew schtupping the Catholic shiksa. Nina Hartley, the
already mentioned Jewish porn star tends to agree, T have not yet met a
Jewish guy who wasn’t a horny rabbit,’ she says explaining Jewish male
involvement in pornography in her 1989 interview in the Jewish magazine
Schmate. ‘Plus, they get to have sex with all these beautiful blonde women…
Where else are you going to get a succession of shiksas [non- Jewish
women] to bed you down?’

What Miss Hartley leaves out of her description is the cultural dimension.
Pornography becomes a way of defiling Christian women, which, as
Eldridge Cleaver pointed out in another context, is another way of defiling
Christianity and all that it stands for. ‘Rape,’ according to Cleaver, ‘was an
insurrectionary act.’ By defiling the white woman, Cleaver ‘was defying and

trampling upon the white man’s law, upon his system of values,’ something
Cleaver found ‘most satisfying’ (Soul on Ice, p. 14).

The same thing could be said of Jewish involvement in pornography When
Luke Ford asked Al Goldstein, the publisher of Screw, why so many Jews
were involved in pornography, Goldstein, unlike Abe Foxman, did not say
the connection was fortuitous. He instead got to what one might call the
theological heart of the matter. ‘The only reason that Jews are in
pornography,’ Goldstein responded, ‘is that we think that Christ sucks.
Catholicism sucks. We don’t believe in authoritarianism.’

Goldstein’s response is worth pondering. Being Jewish provides Goldstein
with a rationalization for being in an unsavory business. The fact that Abe
Foxman refuses to disagree with Goldstein over what it means to be a Jew
only strengthens Goldstein’s position, just as it weakens the position of
people like Sam Dresner, who feel that being a Jew involves adherence to
the Torah and, therefore, the moral law. Goldstein can hide behind centuries-
old Jewish antipathy to Christianity as the justification for what he is doing.
Jews like Goldstein have become so habituated to defining themselves as the
antithesis of things Christian that they start to define themselves in
opposition to things which both Judaism and Christianity hold in common as
well, namely, the moral law in general and sexual prohibitions in particular.

‘I’m God’

Luke Ford interviewed Goldstein during the University of California
Northridge’s first annual pornography conference. The conversation began
with Bruce David of Larry Flynt Publications urging Ford to explain his
theory on why so many Jews are involved in pornography, which prompted
Goldstein to opine that Jews were in pornography because ‘Christ sucks.’
After that opening gambit, the conversation got progressively more
theological, at least in the Goldstein mode. In response to Ford’s question,
‘Do you believe in God?’ Goldstein answered, T believe in me. I’m God.
Fuck God. God is your need to believe in some super being. I am the super
being. I am your God, admit it. We’re random. We’re the flea on the ass of
the dog.’

The interview continued in that vein:

Luke: ‘What does being Jewish mean to you?’

Al: ‘It doesn’t mean shit. It means that I’m called a kike. Rose is more of a
Jew than I am. She speaks Hebrew.’

Goldstein here is referring to his companion, who, unlike Goldstein was
raised a religious Jew. At this point, Ford turns to Rose and asks her the
same question he just asked Goldstein.

‘What does being Jewish mean to you?’

Rose: ‘I feel like I am part of a worldwide spiritual community’

Al: ‘Jews and blacks are together. Us kikes and coons … Like a chocolate
mouse [sic].’

Luke: ‘What attracts you to Al?’

Rose hesitates, giving Goldstein his opening.

Al: ‘It’s my big Jewish dick. My circumcision.’

Rose ended the conversation by changing the subject.

‘Who do you write for?’ she asked Ford.

It’s a long stretch to get from the Torah to pornography, and the only way to
understand how some people can see some compatibility between being
Jewish and a porn star is to understand the historical genesis of their group,
which is to say, the historical genesis of the secular, revolutionary Jew. Ever
since the Enlightenment, but certainly since Marx, a certain group of Jews
have defined being Jewish as being revolutionary. The terms of the
revolution have changed over the years, but the revolutionary identity of this
group of people has remained constant. Being Jewish, to this group, means
being a revolutionary. Revolution is the fulfillment of the biblical promise of
deliverance from bondage for people who have given up on waiting for the
Messiah. Like David Horowitz, Midge Decter, Irving Kristol, and many
other commentators, Rabbi Dresner noticed that the Enlightenment had a
powerful effect on Europe’s Jews, who were incapable of abandoning the
paradigms they learned from the Bible. Instead they secularized them when

the Revolutionary Spirit in the form of Napoleon came and knocked down
the walls of the ghetto. World Jewry, 80 percent of whom lived in Poland in
1791 when the French Revolution emancipated the Jews, split in two when
the Enlightenment came to the shtetl. The result of that intellectual fission
can be likened to the splitting of the atom, with the release of an equivalent
amount of energy and destruction.

As a result of the Enlightenment, the Jewish community was split into
Halachic and Maskilic Jews. The Halachic or ethnic or religious Jews may
have been aggressively anti-Christian, but they defined themselves in terms
of religious observance and traditions, and they lived in ethnic communities,
and their animus was confined within those bounds. Once the Maskilic or
secular Enlightenment Jews had given up the Torah as normative, their
animus toward Christianity did not cease. They were now able to act on that
animus unencumbered by moral considerations. They were also especially
vulnerable to Messianic, revolutionary ideologies like communism and
sexual liberation. Liberated from the Law, the Revolutionary Jew now had
no scruples about things like mass murder or using pornography as an
instrument of pan-cultural moral subversion. Everything was permitted as
long as it brought about the universal community in which nationhood and
ethnicity wither away to be replaced by universal brotherhood and some
form of heaven on earth. Because it has abandoned its religious roots, this
group tends in practice to define itself in a purely negative terms, i.e. as not
Christian, as Alan Dershowitz does in his book The Vanishing American Jew.
According to this view, Sigmund Freud, an atheist who thought that Moses
was an Egyptian, is a Jew; whereas Edith Stein, born of a Jewish mother,
intent on worshipping the God of Abraham, Isaac, and Jacob was not
because she became a Christian.

Since the fall of communism, pornography, by way of the theories of sexual
revolution articulated by Wilhelm Reich, is the remaining form of
revolutionary hope for the latter group of Jews. When Luke Ford received a
letter from a German Turkish girl who wanted to come to Hollywood to
become a porn star, he shared it with his website readers, one of whom
advised him ‘not to put her in gangbang scenes as soon as she steps off the
plane at LAX.’ This does not mean that he advises her to stay home and not
become involved in pornography, only that Ford should introduce her to the

porn scene gradually. He feels this way for basically religious reasons
because he sees putting her in porn films as an example of ‘tikkun
olam’ (healing the world).

Tikkun

Whether the term is intended as ironic or not, the fact that it cropped up in
the conversation at all is what motivated Ford to look into the connection
between Jews and pornography in the first place. If Ford were more
knowledgable about Jewish history in general and the story of Shabbetai
Zevi in particular, he might have understood that the connection between
pornography and ‘tikkun olam’ is not as far-fetched as it seems on first
reading. In a paper presented at a conference sponsored by The Institute on
East Central Europe and The Center for Israel and Jewish Studies at
Columbia University in 1983, Jacob Allerhand claims that ‘according to
Sabbatian teachings,’ Sabbatai Zevi’s drunken orgies, ‘represented erotic
mysteries that were supposed to make a way through the ‘gate of lechery’
into the hall of eternity.’ In other words, those Jews who were influenced by
the Kabbalah ~ Jews like Nathan of Gaza and his protege Shabbetai Zevi ~
could posit ‘a connection between the Original Sin, with the origin of shame,
and the tikkun (repair of the blemish) as the elimination of shame under the
new messianic order.’

Pornography, in other words, is the latest form of revolutionary hope for
anti-Zionist, non-neoconservative Jews. The neoconservatives, more like
Trotsky than Wilhelm Reich, have invested their hope in the American
empire. A large chunk of recent history has been shaped, in Rabbi Dresner’s
words, by ‘mesmerized Jews’ who made modernity their project with a
vengeance:

Caged within ghetto bars for centuries, the Jews emerged into the freedom of
Western society, where they drank in its culture, tasted its pleasure and
enjoyed its power. They demanded citizenship and were so eager to be
accepted by the majority that they often offered themselves, sacrificed their
history, faith and way of life, their ‘identity,’ in order that the stigma of their
difference might be obliterated, (p. 234).

Dresner, like Nathan Glazer, sees the Enlightenment, as encountered by Jews

emigrating to America, as precipitating a conflict between faith and reason
which has yet to be resolved:

In fashioning modern man’s society, where the idols of politics, culture, and
impulse are worshipped, Jews have played a major role. That is so, in part,
because in the world’s largest Jewish community of Eastern Europe, the
Middle Ages did not gradually give way, as in the West, to the influences of
the Enlightenment’s gifts of science and reason. For most of East European
Jewry, the Middle Ages extended down to the nineteenth century and even
beyond. Many of the grandparents of present-day American Jews emerged
overnight, it seemed from benighted, poverty-stricken villages, little touched
by the secular worlds of culture, into the bright lights of modernity with its
abundance of new knowledge and undreamt-of opportunity. It should come
as no surprise then, that Jews, mesmerized as they must have been by what
they saw and read and heard, should have been among the chief advocates of
modernity … (p. 324).

Stephen Steinlight, in a study he did on immigration he did for the American
Jewish Committee, indicates that Jewish political power, following hard on
the heels of disastrous Jewish demographics, is on the wane. Perhaps this
explains the desperation behind Goldhagen’s attack on Pius XII. What’s
needed at this point is not more libel, not more anti-Christian animus, but
more accountability. If, as Steinlight says, ‘Television is the Jewish industry
par excellence,’ then can we hold the Jews accountable for its current parlous
state? For its prurience? For its constant warmongering?

The corrosive effects of Sabbetai Zevi’s ecstatic sexual messianism are with
us today in the porn industry and in Wilhelm Reich’s philosophy of control
through sexual demoralization. They are still being promoted by Jews as a
form of political control and as a way of weakening the power of the non-
Jewish majority, as their takeover of Palestinian TV stations and subsequent
porn broadcasts during their latest incursion into the West Bank showed.

If television is ‘the Jewish industry par excellence,’ are the Jews who control
television responsible for its content and the effect of that content on the
moral and social order? It’s long since past time when someone asked those
questions. It’s now time that someone answered them.

3. The Apology In Context:

Fifty Years of Catholic-Jewish Kulturkampf

by E. Michael Jones

This article was published in the May, 2000 issue of Culture Wars magazine.

“When the people-Israel was locked in its ghettos and the Torah was
its life and holiness its way, they had something to say to the
world. But the world did not ask them. Now the world is asking. And
the question is: does Israel still have the power to speak?” – Samuel
F. Dresner

“I look forward to saying “Shalom” to you on the information
superhighway! ” – Alan Dershowitz

That Sam Shapiro would call was not unusual. He calls frequently.
Unusual was the fact that he could not tell me why he called over
the phone. “Read the paper,” he kept saying. It was as if the
announcement of a cataclysm of such unimaginable magnitude could
only take place in person. So, after we had returned from Mass that
first Sunday in Lent, he arrived at the door with the paper in hand
which he promptly threw down on the coffee table as if playing the

trump card in a long-running high-stakes game.
“What do you say to that?” he asked.

The that in question was a article by Knight-Ridder reporter, David
O’Reilly entitled, “Pope will apologize for Catholics’ sins.” The
future tense in the title was significant even if its significance
was overlooked by Sam in his eagerness to get a reaction from me.
“Kneeling before the altar of St. Peter’s Basilica in the Vatican at
a special ‘Day of Pardon Mass,'” O’Reilly wrote that the pope was
“expected to read a prayer acknowledging the role of Catholics in
such horrific episodes as the Inquisition and the Holocaust, and for
such religious wars as the Crusades, and the conquest of the
Americas.” In addition to all that, the Church was also expected to
apologize for the “suppression of scientific knowledge including
Gallieo’s observation that the Earth revolves around the sun.”
Rounding out the Enlightenment’s wish list of mea culpas, O’Reilly
asked what Marianne Duddy, executive director of Dignity, the lobby
for Catholic homosexuals, would like to see on the list, and she
responded by opining that the pope “should apologize ‘for the
terrible sense of shame and alienation’ it induced in homosexuals
‘by naming them as sinners.'”

“What do you say to that?” he said again. And then sensing some
hesitation on my part, assuming that not knowing where to begin
meant not knowing what to say, he added, “You have the right to

remain silent.”

Sol was on trial, and I was on trial because the Church was on

trial, or, more accurately, I was on trial because the Church was

involved in plea bargaining in the court of public opinion where it

had admitted, according to news reports, that it was guilty, as

charged of crimes against humanity. The infamy was hoping to get by

perhaps with a lighter sentence before she was finally crushed in

the court of public opinion by the Enlightenment press, which

functioned in this instance as judge, jury and executioner.

The apology, as one has come to expect in such matters, turned out

to be dramatically different than what got reported in advance in

the papers. Neither the Inquisition nor the Crusades was mentioned

by name, contrary to what O’Reilly had predicted. Instead, Cardinal

Ratzinger apologized for the “sins committed in the service of the

truth” in the following words:

Let us pray that each one of us, looking to the Lord Jesus, meek and

humble of heart, will recognize that even men of the Church, in the

name of faith and morals, have sometimes used methods not in keeping

with the Gospel in the solemn duty of defending the truth

The pope responded by asking God to “accept our resolve to seek and

promote truth in the gentleness of charity, in the firm knowledge

that truth can prevail only in virtue of truth itself.”

In a statement released around the same time the apology got made,

Cardinal Ratzinger attempted to defuse some of the criticism the
apology was causing in the press and to clarify some of the
confusion the document was causing among the faithful by claiming
that the apology grew out of the liturgical life of the Church. “The
newspapers speak, and with reason,” he said, “of the ‘mea culpa’ of
the Pope on behalf of the Church, but this is already done in the
prayer that introduces the celebration of the liturgy every day. The
priest, the Pope and the laity, all… confess before God and in the
presence of

brothers and sisters that they have sinned.”

Then all but admitting that he knew that the apology would be used
by the enemies of the Church to claim that they had been right all
along, Ratzinger tried to put the apology in its historical context
beginning with the Protestant revolt and the accusations it leveled
against the Church and proceeding up to the Enlightenment, “from
Voltaire to Nietzsche, which sees in the Church the great evil of
humanity that carries all the fault that destroys
progress.”

Even granting all that, Ratzinger felt that “we are in a new
situation, in which the Church can confess its sins again with
greater liberty, and thus invite others to confession and to
profound reconciliation. This gives a new humility and new
confidence to confess sins and recognize salvation as a gift of the

Lord.”

Although the reports in the Catholic Press made clear that the
“document said the church was holy and cannot sin, but that its
members have sinned through the ages,” that distinction was largely
lost on the columnists who wrote about it and saw in the apology a
vindication of their view of the Church as the root of all evil in
an otherwise progressive world.

The document which inspired the liturgical apology, Memory and
Reconciliation: the Church and the Faults of the Past, admitted in
its introductory remarks that “admission of faults committed by the
sons and daughters of the Church may look like acquiescence in the
face of accusations made by those who are prejudicially hostile to
the Church.” One priest in Rome expressed similar misgivings giving
his reading of the reaction of the curia to the apology:
Most of the priests I’ve spoken to here don’t have strong opinions
on the pope’s apologies. Most of them concede that a pontiff has the
right to pontificate; and he at least asked forgiveness for the
Church’s failures in standing up for life in the womb. What rankled
more were the genuflections by Cardinals Mahony and Law, which
reinforced the widely held idea that the only way you can sin is to
act against the liberal agenda. They both had laundry lists of
political correctitude: women, homosexuals, Indians, utility
infielders, etc. Donna Shalala or Hillary could have written it for

them.

“Los Angeles Cardinal Roger M. Mahony,” according to a Catholic News
Service report of the penance service held in his archdiocese,
“asked forgiveness for any of his own actions or those of the
archdiocese and its Catholics that have offended or hurt others. He
made specific apologies to Jews, Muslims, women, ethnic and cultural
minorities, organized labor, victims of clergy sex abuse, divorced
and remarried Catholics and women religious. To gay and lesbian
Catholics he apologized for ‘when the Church has appeared to be non
-supportive of their struggles.”‘

Although Ratzinger’s mea culpa was clear enough, the response by the
pope — asking God to “accept our resolve to seek and promote truth in
the gentleness of charity, in the firm knowledge that truth can
prevail only in virtue of truth itself — was unsettling in its
ambiguity. Just what does it mean to say that the truth can prevail
only in virtue of truth itself? Since there are no footnotes in
liturgies, the serious observer would have to read the apology’s
preliminary document by the International Theological Commission,
Memory and Reconciliation: The Church and the Faults of the Past to
learn that the statement about the truth defending the truth was
taken from Dignitatis Humanae, the Vatican II document on religious
liberty. Reading through Memory and Reconciliation, however,
especially section 5.3 on “The use of Force in the Service of the

Truth,” only adds to the confusion. ‘”Another sad chapter,'” we read
there,

of the history to which the sons and daughters of the Church must
return with a spirit of repentance is that of the acquiescence
given, especially in certain centuries to intolerance and even the
use of force in the service of the truth.” This refers to all forms
of evangelization that employed improper means to announce the
revealed truth or did not include an evangelical discernment suited
to the cultural values of peoples or did not respect the consciences
of the persons to whom the faith was presented, as well as all forms
of force used in the repression and correction of errors.
According to footnote 78, the internal quotes in the above quote
refer to section 35 of Tertio Millennio Adveniente, but when we turn
to the official Vatican translation of that document, it condemns
not force in service of the truth, but rather “violence in the
service of the truth,” a crucial distinction in the realm of moral
theology, since it is clearly licit to use force to defend the
truth. By using the word force instead of violence, Memory and
Reconciliation involves itself in an internal contradiction as well
because in the next section, the one on Christians and Jews, it goes
on to ask forgiveness for Christians who did nothing to stop the
murder of the Jews during World War II. “Did Christians,” it asks,
“give every possible assistance to those being persecuted, and in

particular to the persecuted Jews.” If it is wrong to use force in

defense of the truth, then Christians can’t be criticized for doing

nothing to save the Jews, because that would have necessarily

required the use of force.

The ambiguous use of “force in defense of the truth” is finally only

resolved by a close reading of Dignitatis Humanae, from which the

quote “that the truth can prevail only in virtue of the truth

itself is taken. Dignitatis Humanae makes perfectly clear that this

statement refers only to religious worship and not to either the

civil order or the moral order, both of which demand that force be

used to defend the truth. The context in Dignitatis Humanae makes

this clear:

Truth can impose itself on the mind of man only in virtue of its own

truth, which wins over the mind with both gentleness and power. So

while the religious freedom which men demand in fulfilling her

obligations to worship God has to do with freedom from coercion in

civil society, it leaves intact the traditional Catholic teaching on

the moral duty of individuals and societies toward the true religion

and the one Church of Christ.

If, in other words, the civil authority “presumes to control or

restrict religious activity it must be said to have exceeded the

limits of its power.” That use of force would automatically become a

form of violence, which is never licit. That being said, however,

the state “has the right to protect itself against possible abuses
committed in the name of religious freedom” as well as “the
responsibility of providing such protections … for the necessary
protection of public morality. All these matters are basic to the
common good and belong to what is called public order” (#7). If that
is the case, the state would have the right to repulse forced
conversions, which means in a historical context that Christian
states would have the right to prevent Christian from being
subjected to forced conversions to Islam, which would mean, in
theory at least, that the Crusades were justified because their
purpose was to prevent religious coercion.

“It has always remained the teaching of the Church that no one is to
be coerced into believing,” Dignitatis Humanae correctly states, but
it has never been the teaching of the Church that “all forms of
force used in the repression and correction of errors” is wrong,
especially since the state, and this means Christians states as well
as the Papal States, had to use force to preserve both the civil
order and the moral order upon which it is based. To say that the
truth has no need of force to defend it is to deny the reality of
sin in history and to collaborate in the persecution of virtue by
sins of omission. It is also a radically anti-cultural statement
because the purpose of culture is to make the choice of sin
difficult and virtue relatively easy. If the Church were ever to

abandon force in defense of the truth, she would effectively abandon
public life to the libido dominandi of the powerful and
unscrupulous. By eschewing force in defense of the truth, the Church
would collaborate in the exploitation of the weak, whether they be
Jews in Nazi Germany or the unborn in, say, the United States. Taken
at face value, the apology for force in defense of the truth as
stated in Memory and Reconciliation, involves the document in
self-contradiction when it criticizes Christians for not helping
Jews.

The liturgical “Confession of Sins against the People of Israel” is
relatively unambiguous, when compared to the apology on sins
committed in service of the truth but all the more misinterpreted.
In it Cardinal Cassidy prayed that “Christians will acknowledge the
sins committed by not a few of their number against the people of
the Covenant.” The nuance which distinguishes between the Church
which cannot sin and the people in the Church who sin on a regular
basis was lost on Sidney Zion, who nonetheless praised the pope in
his column for New York Daily News. “The pope,” according to Zion,
“asked God to forgive the sins of his church against the Jews.”
This, of course, is precisely what the pope did not do. Zion’s
column which went out of its way to praise Pope John Paul II for the
apology and Pius XII for saving the lives of 860,000 Jews, stopped
short of the reconciliation which Ratzinger had hoped the apology

would inspire. “The only Jews,” Zion wrote, “who could possibly
forgive the Church are dead. Some of them have been dead for 2000
years. It would be chutzpah for Jews today to forgive the killers,
whether they be early Christians or recent Nazis.”
So if Cardinal Ratzinger were expecting the Jews to reciprocate by
apologizing for, say, Arnold Rothstein’s role in fixing the 1919
World Series, he was in for a disappointment. The apology was simply
used as one more occasion for scoring points in the ongoing
Jewish-Catholic culture wars of the past 40 years.
“The issue,” according to Rabbi James Rudin, ecumenical officer for
the American Jewish Committee “is not what the pope is going to say,
but what its impact will be in, say, Philadelphia: in the parishes,
in seminary training, in the schools, the hymns, the scriptural
readings and homiletics and Good Friday Services.” Like David
O’Reilly, who is quoting him, Rabbi Rudin had not read the papal
apology at the time he made his comments, but that, of course, did
not prevent him from commenting because the agenda he wanted the
apology to foster was already in existence. In fact, as the
revealing reference to Philadelphia indicates, it has been in
existence since the Cultural Revolution of the ’60s, when the Jews
teamed up with the Protestant establishment to make war on the
demographically potent but politically vulnerable Catholics. The AJC
was one of the prime revolutionary organizations during the Cultural

Revolution of the 1960s, and Rudin’s comments give some indication

that that agenda is still in operation against, say, Philadelphia

and Catholic enclaves throughout the rest of the country, a battle

which I documented in John Cardinal Krol and the Cultural

Revolution.

No one states this more frankly than Leo Pfeffer, who was a lawyer

for a whole host of cultural revolutionary groups including Rabbi

Rudin’s AJC. Pfeffer described the Cultural Revolution of the ’60s

as a conflict between the Catholic Church and the Enlightenment.

According to Pfeffer, the Catholics “hope for an America in which,

if not all will be Catholics, all will adhere to Catholic values,”

values which include opposition to the sexual revolution which was

the heart of the Cultural Revolution: i.e., “no divorce, no

contraception, no abortion, no obscene books or pictures, no

homosexuality, everybody worshipping God in his own way, government

solicitous of and helpful to religion, and children and adults

equally obedient to their parents and lawful authority” (God,

Caesar, p. 20). The other side, “liberal Protestants, liberal Jews,

and deists [i.e., secular humanists] , “hoped for

a different America: one in which individuals enjoy maximum freedom

of thought and expression, contraception is used and encouraged to

control population and avoid the birth of babies that are unwanted

or cannot adequately be cared for, women’s right to control their

own bodies is recognized and respected, the sexual practices of
adults, whether of the same or of different sexes, are of no concern
to anyone but themselves, governmental institutions avoid
manifestations of religiosity, public schools are free of
sectarianism, and citizens are not forced to fight in a war they
deem immoral or in any war. (God, Caesar, p. 20-1)
With the candor of a victor who had nothing more to fear from his
opponents, Pfeffer was never vague about who it was he was fighting
for all those years. For Pfeffer, the enemy was, quite simply, the
Catholic Church. In a memoir which appeared in the mid- ’70s
(published with mordant irony in the liberal Catholic magazine
Commonweal ), Pfeffer went to some length to explain his animus
against the Catholic Church. “I did not like it,” Pfeffer wrote,
“because it was monolithic and authoritarian and big and
frighteningly powerful. I was repelled by the idea that any human
being could claim infallibility in any area, much less in the
universe of faith and morals, and repelled even more by the
arrogance of condemning to eternal damnation those who did not
believe it.” ( Leo Pfeffer, “The ‘Catholic’ Catholic Problem,”
Commonweal, August 1975, pp 302-305.)

The Church which Pfeffer grew up hating (if that is not too strong a
word) was the Church he got to know as a Jewish immigrant in New
York City. During the time Pfeffer was growing up and getting

started in the legal profession, the Catholic Church was, in his

opinion, “one if not the single most powerful political force in the

nation.” It was a time, when, to use his own words,

“Pius XI and Pius XII reigned over the Catholic world and Cardinal

Spellman ruled in the United States. It was the pre- John

XXIII -Vatican II era, and it was during this period that my feelings

towards the Catholic Church were formed.”

In the Commonweal memoir, Pfeffer refers to his daughter’s threat

when she didn’t get her way to “marry a Catholic army officer from

Alabama,” because that particular configuration of Catholicism, the

military and the South embodied all that Pfeffer did not like about

America. At another point Pfeffer talked about the impression

Catholic schools made on him as a young man:

“I often saw children lined up in separate classes as they marched

in. All the children were white; each group was monosexual; all the

boys wore dark blue trousers and white shirts, all the girls dark

blue jumpers and white blouses; all the teachers were white and wore

the same nuns’ habits.”

Once Pfeffer gets started, the reasons for his animus against the

Catholic Church start to pour forth in an increasingly frank as well

as an increasingly hostile litany of offenses against the liberal

Weltanschauung. Pfeffer did not like the fact that the Church

opposed the Equal Rights Amendment; he is annoyed that “among the

children outside the parochial school on the way to my office there
are only a sprinkling of black faces”; he does not like the fact
that the Vatican still defends papal infallibility and Humanae
Vitae, the 1968 encyclical banning the use of contraceptives; he
even opposes the practice of having first confession before first
communion. (“I know it’s none of my business,” he adds as if
realizing that his animus is getting out of control even by his own
standards, “but you asked didn’t you?”) Pfeffer disliked the Church
because of its size and because of its unity and because of its
internal coherence and because of its universality, all of which
contributed to its political power. He disliked it as well because
it was, in his words, “monolithic,” because with “monolithity,” he
tells us, “goes authoritarianism.”

Pfeffer’s animus toward the Church never really changed, but it did
abate somewhat, primarily because the Church’s influence in society
had diminished and because the confusion in its own ranks
increased — in no small measure because of Pfeffer’s activities. “What
do I think about the Church today?” Pfeffer asked rhetorically in
the mid 70s, “In short, I still do not like it, but I do not like
it less than I did not like during that period, and the reason is
that, while it is still what it was before, it is considerably less
so, if you can make out what I mean.”
We know what you mean, Leo. Pfeffer had beaten the Church in the

cultural revolution of the ’60s to the point where it was a shadow
of its former self in terms of political power. The history of the
last 40 years has been the history of increasing Jewish animus
against Catholics, during which the Catholics have taken a beating
defending the moral order. This battle stretches from the Catholic
defeat in defending the Hollywood production code through the
Ginsberg obscenity decision, wherein Philadelphia handed the
pornography industry a defeat it never forgot, through Lemon v.
Kurtzman, all the way to Hitler ‘s Pope and the most recent academy
awards ceremony with teary-eyed tributes to abortion propaganda and
Billy Crystal making jokes about the pope. All of these battles have
one thing in common, they were part of a struggle between Jews and
Catholics over control of the culture which Catholics have lost on a
consistent basis for going on 40 years now.

Rabbi Samuel Dresner has taken note of this cultural struggle from
the vantage point of a Jew who is outside of the mainstream of
Jewish life, which is to say, from the point of view of a Jew who
still believes in the Torah and the God who is its author. The
results, according to Dresner, have been catastrophic in terms of
the morals of the country. Jews, because they have been in the
forefront of this revolutionary movement, have suffered
disproportional damage to their own family and morals, to the point
where they are now threatened with extinction by the policies they

state,

have foisted on the nation as a whole. In seeing the moral dimension
of the cultural revolution, Dresner differs from a mainstream Jew
like Alan Dershowitz, who according to his own account, goes to
synagogue on the high holydays but can’t make up his mind whether
God exists. Dershowitz, who is also worried that Jews will shrink to
a minuscule and insignificant segment of the American population by
2076, promotes the big tent theory of Judaism as a way of maximizing
its power, something which causes him problems of definition. A Jew,
according to Dershowitz, is not someone who believes in God; he
doesn’t necessarily follow the law in any consistent fashion. He
does not accept the testimony of the prophets. Because he wants to
maximize the number Jews, Dershowitz even rejects the racial
definition of Jew as one born of a Jewish mother. According to
Dershowitz: “In America, and in other nations that separate church from

one’s Jewishness is a matter of self-definition and anyone who wants
to be considered a Jew or a half Jew, or a partial Jew or a person
of Jewish heritage has a right to be so considered” (Alan M.
Dershowitz, The Vanishing American Jew: In Search of Jewish
Identity for the Next Century, p. 324).

So, this means that anyone who defines himself as a Jew is a Jew,
right? Wrong. Lest anyone slip into this view Dershowitz quickly
draws the line: “I do not mean to include former Jews who practice

Christianity,” he adds in a footnote. So according to this view,
which was essentially Hitler’s view, a Jew is essentially an
anti-Christian who has no core of beliefs of his own. Sigmund Freud
was a Jew in spite of the fact that he was an atheist, and Edith
Stein was not a Jew in spite of the fact that her mother was a Jew
and she worshipped the God of Abraham, Isaac and Jacob, and died in
a concentration camp with people who were there because they, like
she, were considered Jews. Dershowitz is clearly uncomfortable with
his position even in the act of stating it because it reduces
Judaism to nothing more than an anti-Christian ideology:
Indeed, for many Jews the only factor that distinguishes Judaism
from Christianity is a negative one: We reject Jesus as the Messiah.
That is why we are so appalled by “Jews for Jesus.” In addition to
the often misleading proselytization, they also shove in our faces
the uncomfortable fact that it is only the rejection of Jesus as
Christ that really distinguished most Jews from mainline Christians.
. . . Indeed it is fair to say that most American Jews, outside of
the Orthodox, seem to have more in common even religiously with
mainline Protestants than they do with the ultra-orthodox Hasidim.
(Dershowitz, The Vanishing American Jew, p. 195).
If, as Dershowitz says, “God is not central to my particular brand
of Jewishness” (p. 180), then what he calls Judaism is really an
ideology whose main tenet is hatred of Jesus Christ. That Protestant

denominations pose no threat to people like Dershowitz (vide supra)
means that his enemy, like Leo Pfeffer’s, will be first and foremost
the Catholic Church. Since Jews like Dershowitz do not believe in
God, he does not ipso facto believe in the Mosaic law as authored by
God and therefore sacred and binding, and since he does not believe
in the law, his ideology will not be plagued by scruples about how
to deal with his enemies. He will be, for lack of a better word, a
revolutionary, and in Dershowitz’s definition of Judaism as
anti-Christian animus we see the basis for all modern revolutionary
groups, something which Rabbi Dresner has noted.
“American Jews,” according to Dresner, “by and large, have made a
caricature out of Judaism, not only by the vulgarism and crass
commercialism that pervade their communal life, but, more to the
point , by too often abdicating the intellectual life of the faith
of Israel to the fads of the time.” (Dresner, Can Families Survive
in Pagan America? pp. 190-91). Dresner includes among these fads
“the new politics of communism” just one of the ideologies which has
made Jews “among the chief advocates of modernity.”
Emancipated from their ancient faith by the onslaught of modern
thought, which the antiquated Judaism of the time was ill-prepared
to refute, they transferred their yet unexpended messianic fervor
into the new religion of Marx (Dresner, p. 325).
As the attraction of political revolution faded with things like

Stalin’s pact with Hitler, the Jews transmuted their revolutionary
fervor into sexual liberation.

An unusually high percentage of the material on sexual liberation
was written by Jews, as well as significant representation among its
advocates. On a more commercial level, for example, Jews have been
strongly represented in Playboy enterprises. B’nai Brith’s
Anti-Defamation League had no problem, for example, when some years
back they presented their American Freedom Award at a fashionable
black-tie dinner-dance to Hugh Hefner. (Dresner p. 325).
Dresner notes that the ADL honored Hefner for “a philosophy of
social change.” The fact is noteworthy when it comes to defining
mainstream American Jews of the sort Alan Dershowitz represents, a
group whose identity is religious in only the negative sense, i.e.,
by rejection of Jesus Christ. Given this raison d’etre, any
“philosophy of social change” a group like this would espouse would
be ipso facto revolutionary. It would necessarily espouse the
overturn of morals as a way of destabilizing the civil order, as a
way of taking poltiical control. This theory of sexual politics, as
espoused by Wilhelm Reich, another secular Jew, is precisely what
Hefner embodied in Playboy magazine, and it is precisely for
embodying it that the ADL honored him.

Sam Shapiro bobs around on this troubled sea of Kulturkampf like a
cork at the Battle of Jutland. Sam was born in 1927 to a couple

which ran a grocery store in the West Bronx and effectively turned
Sam over to his Polish Grandmother to be raised. Since his
grandmother never really mastered English, Sam’s first language was
Yiddish, something which Sam mastered by reading Der Vorwartz,
especially the advice column known as “the Bintel Brief,” which
would comment on concerns of the first and second generation of
Jewish immigrants, things like “My son is dating a shiksah. What
should I do?” As the first generation died off, the paper’s
circulation declined. Sam tells the story of a funeral passing the
Vorwartz office in lower Manhattan. After watching it pass by the
window, one

of the reporters turned to the printer and said “Cut the printing by
one!”

Sam eventually got a Ph.D. in history but by the early ’60s his
career had stalled. He had been denied tenure at three universities
and after coming back from a year in Castro’s Cuba and was faced
with the prospect of accepting a one-year appointment or working as
a teacher for the Marxist government of British Guyana, when he got
word that Notre Dame was looking for someone in history. Having
already been turned down by three universities because of their
policy of not hiring Jews, Sam went to the interview at Notre Dame
with some trepidation, wondering why a Catholic college would be
interested in a Jewish history professor. He soon found out. After

being feted for his entire stay, he suddenly realized at the
elaborate dinner they had for him that he was leaving soon and no
one had interviewed him.

“Don’t worry, Sam,” the department chairman told him. “Father
Hesburgh told us to hire you.”

Just why Hesburgh wanted to hire Sam became clear when he was sent
almost immediately after arriving as a lowly assistant professor to
the Rockefeller foundation to ask for money. Notre Dame wanted to
show its liberal bona fides by sending a Jew as its representative.
Accompanying Sam was Julian Samora, a recently minted Ph.D. in
Sociology, who got his degree only on the third try after flunking
his prelims twice and only over the protests of the professors who
thought he had flunked them the third time as well. Notre Dame was
heavily into affirmative action, which was in reality a form of
ethnic politics. By sending a Jew to represent them, they were
telling the Rockefellers that they could be trusted to use their
money in a way that would not jeopardize the interests of the WASP
ruling class.

Sam had re-entered my life about a year or so before the pope’s
apology via another phonecall, which came as out of the blue as the
one this Sunday morning. In the course that conversation, he
announced that when he looked in the mirror he saw “the face of a
dying animal.” Sam was 71 years old at the time; he was being tested

for cancer. He thought he was dying. Thoughts of that sort, as they
often do, led to thoughts about the next life, which led to a
contemplation of the four last things: death, judgment, heaven,
hell. Hell was a topic he found especially intriguing. Sam couldn’t
believe in the existence of an actual hell where people suffered the
pains of everlasting fire, but he couldn’t reject the idea out of
hand either. He was swept first on way and then another depending on
his mood or his blood sugar levels or what he perceived as the
nearness of eternity. Since he was a retired Notre Dame professor,
he had developed the unfortunate habit over the years of consulting
the Notre Dame theology department whenever he had a question about
the Catholic faith. In the matter of hell, they assured him that “no
one” believed that stuff about “everlasting fire” anymore, just as
years earlier a priest assured him that Jews didn’t need to convert.
After taking the priest’s advice, Sam then noticed that the priest
left the Church to get married. The simplest solution in this
instance would be to accept Judaism, but Sam couldn’t do that
either. At one point, he took me to the local synagogue’s Bible
study class where, to the embarrassment of most people there, he
kept turning the discussion of Deuteronomy into a discussion of
Jesus Christ. At another point Sam, who was a chess champion in his
younger years, volunteered to teach chess to the children who
belonged to the synagogue, only to have the Rabbi forbid the lesson

because the children were using pencils to write down the chess
moves, something which constituted work on the Sabbath. Sam couldn’t
see the point and bid the Rabbi farewell, but he couldn’t bring
himself to convert to Catholicism either, although he offered to
take instruction on a number of occasions.

The prospect of Imminent death has a way of clearing the mind. Our
disposition toward the four last things follows from the decisions
we have made in this life. But all of the moral decisions we make
are contextualized by one larger decision about our relationship to
God and the Christ. The question Christ asked of Peter is the one he
asks of us, “Who do you say that I am?” At the beginning of the
third millennium, it is safe to say that no one gets out of this
life without answering that question. Similarly, no one answers that
question with his feet on some unshakable ground. Everyone attempts
to answer that question while adrift in storms of passion, which
find their source in our own corrupt desires and the devil’s
encouragement. So if Peter could negate his answer with a denial
then it’s not surprising that Sam would be swept to and fro on seas
of doubt and passion as well. Once it became apparent that he was
not going to die (at least not within the next few months), his
attitude toward Christ changed. The healthier he got, the more he
talked about evolution. At one typical meeting: he would place a
rock on the table in front of me as if he had just trumped my ace in

a high stakes game and ask, “What is your explanation?”
Needless to say, I have no explanation of rocks. If it wasn’t a rock
from Cincinnati, it was the rings around Saturn. “I guess the
heavens proclaim the glory of God,” I said. But that is the wrong
answer. The right answer is that evolution makes God an unnecessary
hypothesis. If it wasn’t rock from Cincinnati, it was a copy of
Hitler’s Pope. If it wasn’t a copy of Hitler’s Pope, it was the
pope’s apology. What do these things have in common? One thing: if
the church is wrong, Sam is right. Sam doesn’t have to repent. Sam
will tell God a few jokes when he dies, and he will be admitted into
the place where Paul Kurtz and his followers go after they die. At
some point after the discussion about “everlasting fire,” Sam
resolved to enter the Church through the door known as baptism after
considering Pascal’s wager.

Then he changed his mind. It turns out that he got his prostate test
back, and it turned out that he didn’t have cancer after all. And
with that the stakes in the game of salvation decreased
significantly. From being convinced that Pascal’s wager wasn’t such
a bad risk, he went on to being convinced that he had another 20
years to live. That conviction, strengthened by attendance at a
cheerleading session on atheism led by the folks at Free Inquiry
convinced Sam that religion was an opiate which he had kicked. The
pope’s apology coming when it did simply confirmed Sam in feeling

that he had made the right decision in rejecting the Church. After
all, why should a Jew join an anti-Semitic organization? What
followed was the same old assault. On a daily basis, I would have
deposited on my desk, more articles on evolution and more rocks from
suburban Cincinnati. Their common denominator was that the Church
was wrong. Coming on the heels of his class in geology, the apology
made Sam feel that he had just sold his stock before the market
crashed.

When I mentioned the fact that the latest version of the missing
link, a creature with a lizard’s tail and a bird’s wings — now known
as “Piltdown Chicken” after National Geographic admitted that it had
been confected by an enterprising Chinaman — had been exposed as a
fraud, it made no impression on Sam. Hope springs eternal for those
who believe in evolution. Such faith, Christ might exclaim, have I
not found in all of Israel! Ironies, of course, abound here.
Evolution was ultimately used by the WASP establishment as the
justification to erect the immigration laws that kept Jews out of
the country in the period following 1921. Evolution broke the hold
that Christianity had over the mind of the WASP establishment. It
shattered their belief that all men had descended from Adam and
were, therefore, brothers and erected in its place the idea that the
newly expelled Russian Jews were some inferior form of life, an idea
which Hitler acted on in an especially dramatic way after he picked

it up from Madison Grant. That we now have Jews like Sam promoting
evolution is a tribute to our educational system’s ability to
socially engineer the people it has under its control.
The deal Sam cut at Notre Dame was emblematic in many ways of the
deal Jews made with the WASP establishment in this country. The
arrangement is fairly straight forward and sketched out in rough
form in Digby Baltzell’s 1964 book The Protestant Establishment ,
the point of which is to urge fellow WASPs to admit Jews to their
exclusive clubs. According to Baltzell,

a crisis in moral authority has developed in modern America largely
because of the White-Anglo-Saxon-Protestant establishment’s
unwillingness, or inability to share and improve its upper-class
traditions by continuously absorbing talented and distinguished
members of minority groups into its privileged ranks. … I have
focused on the problem of anti-Semitism largely because the present
position of the Jews in this country best illustrates the nature of
the conflict between the forces of caste and aristocracy which is
my central theme (p. x).

Baltzell prefers aristocracy which is based on merit, over caste,
which is another word for ethnicity, which he associates with
obscurantism, convinced as he is that “these [i.e., Whig] traditions
are being threatened in our time by the divisive forces of racial
and ethnic prejudice.” In The Protestant Establishment, Baltzell

describes a schism in the WASP ruling class according to which the
good guys are represented by Harvard and the bad guys by exclusive
clubs like Union League and the Links. The good guys, according to
Baltzell, are

a small but growing minority of old stock aristocrats, following the
Whig tradition in England, were willing to share their privileges
with distinguished members of minority groups in order to maintain
their traditional power and authority within the ranks of some sort
of new and heterogeneous establishment; they first became
Progressives under Theodore Roosevelt, eventually supported Woodrow
Wilson and finally joined and often led the Democratic Party during
the Great Depression, and many of their sons were inspired by the
aristocratic style of the New Frontier (p. xii).
There is, of course, a downside flowing from this strategy,
especially if it is viewed from the point of view of the ethnic
groups that are getting colonized by it. In Das Kapital, Karl Marx
wrote (and Baltzell quotes him) that “the more a ruling class is
able to assimilate the most prominent men of the dominated classes,
the more stable and dangerous its rule.” Following the same line of
thought Paul M. Sweezy, himself a Harvard grad, criticizes Harvard’s
strategy “as recruiters for the ruling class, sucking upwards the
ablest elements of the lower classes and thus performing the double
function of infusing new brains into the ruling class and weakening

the political leadership of the working class” (Baltzell, p. 344).
This, of course, is precisely the strategy which Baltzell is urging
the WASP establishment to adopt vis a vis the Jews. “Today,”
Baltzell writes, “when our steadily expanding postwar economy is
demanding more and more leaders of ability and education ,
regardless of ethnic origins, an upper class which is still based on
the caste criteria of old-stock Protestant origins is simply an
unrepresentative anachronism. (The Protestant Establishment, p. 19).
But even in urging it, Baltzell really never gets around to
explaining the real downside of the Whig assimilationist paradigm.
The real downside is that assimilation means extinction because the
price of admission into the WASP ruling class is the adoption of
WASP sexual mores, which means the use of contraception and abortion
on their own offspring by the people who wish to assimilate.
Baltzell never mentions the moral degeneracy of the WASP ruling
class in his book, but that and the resultant lack of offspring is
why they had to close this deal with the Jews in the first place.
There simply weren’t enough Protestants around to staff the
establishment they had created. In order to keep the empire running,
the ruling class in the United States, like the ruling class in
England a century before, had to turn to the Jews to run it with
them and eventually for them. But in order to be admitted to the
ruling class, the Jews had to assimilate, which meant that they had

to adopt the sexual practices of their betters, which meant in the
long run that their short-term success guaranteed their long-term
extinction.

Alan Dershowitz is very aware of the fact that the Jews are
threatened with extinction. His book The Vanishing American Jew
deals precisely with this topic, specifically with the threat that
Our numbers may soon be reduced to the point where our impact on
American life will necessarily become marginalized. One Harvard
study predicts that if current demographic trends continue, the
American Jewish community is likely to number less than 1 million
and conceivably as few as 10,000 by the time the United States
celebrates its tercentennial in 2076 (The Vanishing American Jew, p.

2).

Unfortunately Dershowitz can no more look the real cause of decline
in the face than Baltzell can. Dershowitz can’t bring himself to
look at the cause because that would call into question his
political identity as a liberal, an ideology which is based on
sexual liberation. So instead of facing the real issue, Dershowitz
tries to find scapegoats — things like alleged proselytism of the
Religious right — anything it would seem other than the fact that the
Jews contracepted and aborted themselves out of existence in the
interest of short term political power and wealth. At one point
Dershowitz says that “where the Nazis failed in their nightmarish

plan to eliminate Jews as a potent force in the world, we ourselves
may succeed” (p. 24), but he never gets around to mentioning, much
less condemning, the means that made that “success” possible.
Dresner does not mention contraception in his book, but he does
mention the threat which “pagan” sexual mores pose to the continued
existence of Israel:

Caged within ghetto bars for centuries, the Jews emerged into the
freedom of Western society where they drank in its culture, tasted
its pleasure, and enjoyed its power. They demanded citizenship and
were so eager to be accepted by the majority that they often offered
themselves, sacrificed their history, faith and way of life, their
“identity,” in order that the stigma of their difference might be
obliterated. The roads they traveled, the difficulties they met
along the way to achieve this goal have been described in countless
records and are embedded in the memory of almost every Jewish family
in the twentieth century (Dresner, p. 234).
Dresner mentions Woody Allen’s film Zelig as “a satire on the
absurdity of the lengths to which Jews have gone to assimilate,” but
Dresner’s solution means a return to the Mosaic law and belief in
God, something which Dershowitz is unwilling to accept. “They,”
Dresner writes of people like Dershowitz, “want their children to
retain the essence of Judaism, without necessarily living under its
constraints and burdens” (Dresner, p. 56). Dershowitz at one point

cites historian Geoffrey Barraclough’s claim that “demography is
destiny” (Dershowitz, p. 50) but is unable to draw the obvious
conclusion from that remark, namely, that contraception precipitated
the demographic crisis in the WASP ruling class which brought the
Jews to power, and that in order to get to power they had to adopt
the mores which begat that very crisis.
This is a truth which is now slowly dawning on Sam Shapiro.
“Neither of [my] children,” he wrote in an e-mail message which he
circulated to friends, ” — through no fault of their own — is
married, and it seems that the long, long, long line of Shapiros and
Kaufmans may come to an end with us. Rather sad. My Catholic editor
neighbor friend around the corner is reading Allen Dershowitz’ book
on The Vanishing Jews [sic]. Dershowitz says my case is symptomatic,
that higher education, late marriage, birth control, and intermarriage,
will reduce the number of Jews in

America to less than a million with consequent loss of cultural and
political importance. Well – Gloria and I won’t live to see that
Sam may not see that, but there is every indication that his
children’s generation is upset by the prospect and acting in a
manner different than their parents. The generational split in the
Podhoretz and Kristol clans over support of John McCain is one
indication that the older generation’s understanding of itself as a
permanent minority is not shared by the younger generation, which

tries to manipulate the media which the Jews dominate to maximum
political effect, with sometimes disastrous consequences, as
McCain’s neocon inspired attack on Jerry Falwell and Pat Robertson
showed.

“Many postmodern Jews,” Dresner wrote referring to precisely this
generation heading, however in another direction, “have discovered a
puzzling truth: No license has replaced the Law … no Jaguar, a
child” (p. 329). America’s Jews of the modern generation, for the
most part, took the Jaguar instead of the child. The thought
occurred to me when Sam arrived at my office once again, this time
to wave his pay stub from TIAA-CReff. The stock market had made him
a millionaire, but he still didn’t have any grandchildren, and,
given the ages of his children, is unlikely ever to get any. When I
asked Sam if he were planning to take it with him, he replied, “Of
course. If I can’t, I’m not going to go.”

Since demography is destiny, the Jews who made that choice are now
faced with the consequences of their actions, and as a result, many
of them are not happy. In Alan Dershowitz we see the Jewish version
of Madison Grant, the man whom Digby Baltzell as the “ideal defender
of a vanishing America.” Just as Grant’s 1916 magnum opus The
Passing of the Great Race in America, touches on WASP fear about the
differential fertility resulting from the use of contraception which
will eventually lead to the demise of WASP political hegemony in the

United States, so Dershowitz touches on Jewish fears of the same
thing. Both men also attempt to turn what is essentially a moral
problem into a racial problem. Both WASP racism and Jewish racism
have as their unacknowledged common denominator the deliberate
repression of the basic moral truth that both ethnic groups were
responsible for their own demise because of the widespread adoption
of contraception. The same thing can be seen in Malcolm X’s
systematic demonizaton of the white race. In each instance the
charismatic ethnic leader engages in projection of guilt rather than
looking the truth in the face. Instead of acknowledging the moral
flaw that lies at the heart of the demographic problem, Grant and
Dershowitz create racial demons which are to act as scapegoats for
the unacknowledged sexual sins of the ethnic group which brought
about its own demographic demise by sexual degeneracy. Racism is
invariably a sign of sexual decadence and demographic decline. In
both Grant and Dershowitz, what claims to be concern over the
survival of a favored ethnic group is in reality the ruling class
lamenting its coming loss of power because of its failure to
reproduce. Instead of confronting the source of this problem in
sexual degeneracy, demagogues like Grant and Dershowitz and Malcolm
X rely on appeals to racial fantasies because they know that telling
the truth would make them unpopular. Alan Dershowitz applies the
same sort of demonization to the Christian right that Grant applied

to the Russian Jews who were Dershowitz’s forbears for precisely the
same reason. They can’t face the fact that “demography is destiny”
and that their coming loss of political power is based on their own
degenerate sexual practices.

Sam Shapiro and his wife bought into the same deal, although he did
not recognize it as such when it was made. At that point, all he
knew was that his second wife wanted to become a professor and that
that would be hard to do while raising a large family. Although they
didn’t see it at the time, the price which was exacted for
assimilation was lasting political power, and that is so because
offspring are the basis of political power. Assimilation means that
the Jew wins over the short term, but loses over the long term
because he sacrifices his children for success. Alan Dershowitz and
Rabbi Sam Dresner have little in common politically, but both are
Jews and both are aware of the deal that Jews have cut to be
accepted. If you contracept we’ll let you into our club. If you
contracept we’ll give you a Jaguar. The Jews took the Jaguar instead
of the child. Sam Shapiro has two children, ages 37 and 39 and no
grandchildren, nor does it seem likely that he will have any.
Father Hesburgh tried to do the same deal for Catholics by taking
Rockefeller’s money and working to change the teaching of the
Catholic Church on contraception. For his pains, he was recently
given the Congressional Medal of Honor, but he didn’t succeed, as

evidenced by the fact that there are 60 million Catholics in the
United States and 1 billion worldwide. But what proved to be a
disaster politically for the Catholics turned out to be a disaster
demographically for the Jews. They were not numerous to begin with.
Now their numbers are decreasing dramatically as part of the deal
they cut with the WASP establishment. Which may explain their
resentment against the Republican Party and the WASP establishment
as evidenced by the recent McCain candidacy.
In spite of his name, John McCain was the Jewish candidate for the
Republican presidential nomination. Marvin Olasky himself a Jew
(although not the kind Dershowitz would accept) was attacked as an
anti-Semite when he defended George Bush in a by now famous article
in the February 16 issue of the Austin American-Statesman against
what he called “the Party of Zeus,” an oblique reference to the
anti-Christian bias of the neocon Jews who were backing McCain.
“Jewish neoconservatives,” Franklin Froer announced in the New
Republic in an article that defended him in much the same way that
the Atlantic defended Dan Quayle in his fight with Murphy Brown,
“have fallen hard for John McCain. . . . McCain has also won over
such leading neocon lights as David Brooks, the entire Podhoretz
family, the Wall Street Journal’s Dorothy Rabinowitz and columnist
Charles Krauthammer , who declared in a most un-Semitic flourish,
‘He suffered for our sins.'”

The McCain candidacy took off when George Bush, the WASP candidate,
announced that his favorite philosopher was Jesus Christ. Once Bush
mentioned Jesus Christ, the media began its attack in earnest. What
looked like bi-partisan disapproval — Frank Rich was a liberal and
Bill Kristol was a conservative, after all — turned out to be upon
closer inspection Jewish disapproval. Jews did not like to hear
presidential candidates mention Jesus Christ. Jews do not like
George Bush. McCain had been primed to respond to this challenge to
secular hegemony over public utterance by his adviser, Marshall
Wittmann, another Jewish neocon who had worked with Bill Kristol,
giving McCain articles from the neocon Weekly Standard which
advocated Kristol and David Brooks’ theory that Republicans should
return to the domestic activism and foreign interventionism of
Theodore Roosevelt. McCain’s candidacy went down in flames when he
flew to Virginia and attacked Jerry Falwell and Pat Robertson as a
way of stealing the Republican Party from the religious right. In
this bit of overreaching we see once again an indication of Jewish
pique against their WASP masters in the post-modern generation. They
assimilated to get power, but they got power at the expense of
offspring and so now that power is going to be taken away from them.
The recklessness of the McCain campaign bespeaks just this sense of
we’ve-got-nothing-to-lose recklessness in a group which stands
currently at the pinnacle of its political power but knows it is

going to lose that power over the long haul and decides, as a
result, to go for broke in the short run.

The recklessness of the McCain campaign bespoke, when all was said
and done, Jewish anger at the Republican Party, which had become a
surrogate for the WASP establishment. After following Digby
Baltzell’s advice, the WASPs were now being attacked by the very
people they so magnanimously let into their club. The McCain
candidacy showed deep-seated Jewish anger at the WASP establishment,
of the sort that Digby Baltzell would say was tantamount to biting
the hand that feeds it, but Baltzell had already predicted what was
going to happen: “The polished graduate of Harvard in the third
generation,” he wrote, “will surely not be content. . . either to
remain within the confines of his ethnico-religous community or to
remain forever a marginal man” (Baltzell, Establishment, p. 75).
Baltzell could have been describing here the difference between
Irving Kristol, who wrote in National Review that Jews will always
be a minority in this country and should behave accordingly, and his
son Bill, the man who just about single-handedly orchestrated the
McCain attack on the WASP establishment in the Republican Party. The
Jews, as Dershowitz makes clear, exterminated their own ethnos with
contraception and abortion, and now they realize too late that they
are passing from the political scene. The power they sought so
avidly is not theirs to wield, and what they have is going to be

taken away from them . The same rule that applied to the WASPs
applies to them: No progeny, no power. Just as the WASP aristocracy
had to admit Jews to maintain the empire, so now Jews will have to
admit the goyim to maintain an empire their unborn children cannot
inherit because they were never born. This is, needless to say,
painful to admit. It will always be easier for demagogues to follow
the path of least resistance for short term gain, and so instead of
uttering their own mea culpa for promoting sexual revolution, the
Jews lash out at their imagined enemies. Hence, McCain’s attack on
the religious right and the publishing industry’s attack on Pius
XII.

This phenomenon is nowhere more apparent than in the area of foreign
policy. Jews in America never had the demographic clout to elect
their own legislatures. But foreign policy is not decided by popular
election. For years the WASP establishment ran the state department
by drawing its members from Yale in general and secret societies
like the Skull and Bones in particular. George Bush senior was a
member of Skull and Bones, and George Bush preserved the old WASP
hegemony over the state department and foreign policy. As a result,
the Jews did not like George Bush and worked for his defeat. That
animus has carried over into their dislike of his son. Hence, the
McCain candidacy.
The prohibition against Jews in higher levels at the State

Department was removed when Bill Clinton became president. We know
this because Alan Dershowitz says so in his book. “Bill Clinton’s
presidency,” he writes, “marked the end of discrimination against
Jews in the upper echelons of government. For the first time in
American history, the fact that an aspirant for high appointive
office was a Jew became irrelevant in his or her selection”
(Dershowitz, p. 9). Before long, again according to Dershowitz, “all
the officials in Clinton’s administration at that time who had power
over the economy — the Secretaries of the Treasury, Commerce, Labor
and Agriculture, as well as the chairman of the Federal Reserve
Board — were Jews.” Dershowitz left out the secretaries of state and
defense, but, as if to calm the fears of the anti-Semites, goes on
to add that “as Jews these individuals will no be serving any
particular religious or ethnic agenda” (Dershowitz, p. 59).
Dershowitz concludes his book by calling for a world-wide congress
of Jews, modeled on the one Theodore Herzl convoked in Zurich one
hundred years ago. Dershowitz’s conference, however, will not be
held in Zurich because “Switzerland has disqualified itself [as
place for the conference] by its disgraceful role during the
Holocaust and its current attempt at covering it up” (Dershowitz, p.
340). By mentioning Switzerland, Dershowitz exposes the disingenuous
nature of his claim that the Jews in government “will not be serving
any particular religious or ethnic agenda,” for the attack on

Switzerland over the Nazi-Gold incident and the subsequent attack
over immigration was nothing but a government-sponsored looting
expedition conducted for the benefit of Jewish organizations. The
extortion of billions of dollars from the Swiss could not have taken
place without close government support. Senator Alphonse D’ Amato of
New York worked closely with both the World Jewish Congress and
Stuart Eisenstadt of the State Department, who in turn worked with
Ambassador Madeleine Kunin. This sort of thing did not happen when
Faith Whittlesley was ambassador to Switzerland.
As Norman Finklestein, author of The Holocaust Industry: The Abuse
of Jewish Victims, makes clear, “The holocaust industry first tried
out its strategy in Switzerland. It began with putting Senator
Alphonse D’Amato and the United States government on their case.
Then came the lawyers with their demands for reparations. The third
prong of the attack began with setting bank regulators like Alan
Hevesi in action. All of this was accompanied by the hysteria in the
media. It took three years to bring Switzerland to its knees”
(Zeitfragen, 3/20/00, p. 8).

Now the Jewish organizations, which keep 45 percent of the financial
booty they acquire in these looting expeditions, have targeted
Austria. Holocaust Lawyer Ed Fagan showed up in Austria in February
demanding the “return” of $10 billion in property and artwork, even
though these cases had all been settled in 1953. The net result of

these government sponsored looting campaigns for the Jewish
organizations which make up what Finklestein calls the “Holocaust
Industry” is precisely what they claim they want to combat, namely,
anti-Semitism. “Instead of letting the dead rest in peace,”
Finklestein said, “the Holocaust Industry foments anti-Semitism,
wherever it puts its foot down in Europe.”
In the imperialistic war in Kosovo, we see the lethal side of
allowing one group to run the country’s foreign policy for its own
benefit. From Bolshevism to the Wolfowitz memorandum, we can see one
constant, namely, Jewish animus against Russia. That animus is now
running our foreign policy, and it has ruined the window of
opportunity for world peace that existed in the early 1990s. The
Russians are now convinced that the United States is out to destroy
it. The Swiss and the Austrians are convinced of something similar
primarily as the result of plundering which Jewish organizations
were allowed to do there. The Serbians felt the same wrath. No group
covered itself with more shame in the Kosovo war than the neocon
imperialists, people like Thomas Friedman at the New York Times
calling for the destruction of Belgrade or the lady at the New
Republic who wrote the article on “Milosevic’s Willing
Executioners,” taking her title from the bogus tome of Daniel
Goldhagen of Harvard.
All of this is the inexorable consequence of empire. As the

disintegration of the Republican party into its ethnic components
has made clear, empire is divisive. It pits one group against
another in an unending struggle for power. In this regard, the
Enlightenment has proved to be its own undoing. The United States,
by turning into an empire, has disintegrated into the ethnic
components it sought to repress. If anyone is interested in putting
Humpty-Dumpty back together again, he will have to consult the
instruction manual, namely, the caveats of people like John Adams
who warned that the Constitution would only function if the populace
internalized the principle of civil order implicit in the moral law.
Alan Dershowitz attacks Rabbi Daniel Lapin and the Jewish columnist
Don Feder for taking part in the Christian Coalition’s “Road to
Victory” conference in 1995, but he can never really explain why
they would consort so avidly with what Dershowitz considers their
enemies. The answer is something which transcends Dershowitz’s view
of ethnic politics. The answer is moral revulsion. Jews like Feder,
Lapin and Dresner are upset at the moral decay that people like
Dershowitz, who defended President Clinton’s illicit sexual
relationship with a Jewish intern, have brought about. They are
especially upset as Jews because as Jews they can never be more than
a tiny minority in a vast ocean of what is now becoming a pagan
culture. They are upset because a pagan culture is a violent
culture. As the rise of the Nazis in Germany showed,

de-Christianization can have unpleasant consequences, even for the
most rabid de-Christianizer. “With the enfeeblement of
Christianity,” Dresner writes, “that world has become pagan root and
branch.” Those who enfeeble Christianity, whether by sins of
commission or omission, would do well to ponder the alternative.
The alternative to the alternative, however, is still what it has
always been. “We have no constitution that functions in the absence
of a moral people,” John Adams wrote. The Clinton presidency has
proved that fact beyond a doubt. No matter how it looks now, steeped
in the blood of empire, America is a country which worked once when
it was a republic whose unwritten constitution was the moral law.
The only way it is going to work again is the way it worked then,
which is to say, in Rabbi Dresner’s words, as “a new coalition, a
union of Jews and Gentiles with a common commitment to civilization
and a common abhorrence of social and moral chaos” (p. 51).

4. Guilt by Association

by E. Michael Jones

This article appeared in the May 2007 issue of Culture Wars .

People love to take your picture in Washington. I was in that labyrinthine town to
speak at a symposium entitled “Sam Francis and America’s Culture War,” which had
been arranged by Fran Griffin of FGF books to promote a posthumous collection of
Sam Francis’s columns, Shots Fired: Sam Francis on America ‘s Culture War . As I
was getting ready to give my speech at the National Press Club, I looked at all the
photos on the wall. It was full of pictures of celebrities I had known from my youth
— people like Art Buchwald, Eric Severeid, Marvin Kalb — but somehow they all

looked older and uglier than I remembered them. These photos were not a thing of
beauty and a joy forever, or even for the few short minutes I had to view them. So
they must have served some other purpose. What the picture did was to testify to the
bona fides of the people it portrayed. Both people were validated by the photo of
one man giving an award and the other man receiving it — at least in primitive
cultures like Washington.

The converse of the same thought occurred to me after I gave my talk. After Joe
Sobran gave his speech, someone pushed me in his direction and demanded to take a
picture of both of us. Just before the flash went off, I turned to Joe and said, “Joe,
this picture is going to ruin your career.” Without missing a beat, Joe responded,
“Mutually assured destruction.”

In other words, the idea that somehow Joe was going to be held responsible for what
I said or that I was going to be held responsible for what he said, struck us both as
inexpressibly funny. It was almost as funny as the idea that either of us had careers
to worry about.

And that was almost as funny as the reaction I got to my talk. For those of you who
are tuning in late, the talk I gave was in honor of Sam Francis and was essentially
the review of two books connected with the late Sam Francis, which appeared in the
March issue of Culture Wars . My ruminations on the role race played in Sam’s
writings set off an explosion which still has debris falling around me. Most of the
howling came from Peter Brimelow, editor of the vdare website and author, 12-years
ago, of Alien Nation: Common Sense about America’s Immigration Disaster. On the
Monday following the talk, the following passage appeared on Peter Brimelow’s
blog . describing the conference.

CSPAN was there, but VDARE.COM readers probably won’t get to watch the
conference because of an extraordinary performance by E. Michael Jones, editor of
Culture Wars and a prize specimen even by the standards of my lifelong study of
characters on the American Right. Jones denounced Elizabethan England, Puritans,
capitalism, Protestants, “revolutionary Jews” (but not all Jews, he was quite
nuanced) and, for good measure, the idea that race matters or that America was ever
a nation. I like Catholic bigots as much as anyone else, but this had nothing to do
with anything Sam Francis ever wrote – except where it actually contradicted his
views. Sam felt bitterly that he never had the recognition he deserved while he was
alive. Jones ensured that he won’t get it now that he’s dead.

Mr. Brimelow had apparently calmed down by Monday because missing from his
blog entry was the hysteria which characterized his e-mails in the immediate
aftermath of the conference. It is a rare and disedifying sight to see a grown man so
consumed by fear, but here was Peter Brimelow absolutely petrified. And what was
he afraid of? That someone might have photographed him standing next to E.

Michael Jones! In the immediate aftermath of the conference, Mr. Brimelow
professed to be appalled by my talk, which is his right. The really funny part came
later in the same communication when he announced that “I can’t be associated with
anything in which that speech is featured [or] … to be in any photographs or
material of any kind in which Jones is present.” (I had to edit his original text
because fear evidently rendered his syntax incoherent.)

Now that is serious fear. Unfortunately, it was a bit too late to do anything about it.
On page 2 of a brochure handed out by the Fitzgerald Griffin Foundation on the day
of the conference, there we are — Peter Brimelow and I — cheek by jowl, pictures and
all, right next to each other. It’s not quite the usual press club deal with the two of us
arm in arm the one receiving a plaque from the other, but you got the impression
that Peter Brimelow felt this was career-ending material, and there wasn’t a damn
thing that Peter Brimelow could do about it. Hence, the terror.
That impression was strengthened when Peter Brimelow’s lawyer contacted
conference organizer Fran Griffin on the Tuesday following the talk. In one of those
chilling missives that only lawyers know how to write, Fran Griffin, who is a
woman by the way, (Why do people like Peter Brimelow beat up on women for
things they did not say?) was informed that she must respect Peter Brimelow’s
“right of publicity and exclude his speech and any reference to his conference
participation from any publication that includes Dr. Jones’s speech.” (As some
indication of the sort of association which Mr. Brimelow does not fear, his v-dare
site has links to the Zionist fanatic Daniel Pipes.)

Well, as I said, it’s a little late for that. Peter Brimelow can ask his lawyer to beat up
Fran Griffin or beat the sea with chains or whatever, but the simple fact of the matter
is that Peter Brimelow and E. Michael Jones were, on March 20, 2007, not only in
the same room together but were both speakers at the same conference, and all of
the lawyers in Washington, D.C. can’t change that fact.

Fran Griffin’s response was suffused with a common sense notably absent from the
hysterical response of Peter Brimelow and his pit bull lawyer:
If Peter Brimelow is so worried about Jones, he should take the advice I gave him
last Tuesday: ignore Jones, don’t mention Jones, don’t complain about Jones,
pretend Jones doesn’t exist. This is the most sensible thing he could have done. If he
is worried about Jones, why is he linking himself with him? Why is he giving his
readers worldwide a chance to Google him by mentioning him and outlining his
complaints against him (see transcript from V-dare below)? This makes no sense.
Has Peter ever spoken at a symposium before where he disagreed with a speaker?
Or does he always agree 100% with every speaker at every forum he attends?
She then brought up the fact that I might be offended by Brimelow’s tactless joke
about burning crosses and the Ku Klux Klan. So let me go on record at this point

and say, that Peter Brimelow need have no fear that my lawyer is going to contact
him for the offense of being in the same room with me or cracking tactless jokes
that the overwhelming majority of American citizens would find offensive. If,
however, a photo of the two of us comes into my possession, he can take it off my
hands by leaving $10,000 in unmarked bills at the foot of the Washington
Monument at a time to be mutually agreed upon.

I never knew that photos could be so important, or that they could cause such panic.
Once Brimelow and Peter Gemma started circulating their e-mails, however, the
panic among the fair weather culture warriors spread like wildfire. Linda Muller, a
conference attendee and Buchanan supporter, fired off an e-mail of her which could
serve as a primer on how not to react to pressure: “Fran needs to end CYA [i.e.,
cover your ass] and do a long-winded PRIVATE mea culpa,” which involved the
following steps: “1) Admit the mistake; 2) Apologize profusely; 3) Denounce E.
Michael Jones; 4) Define a thorough separation from Jones — Sam Francis and
those who attended the event.” Mrs. Muller, who describes herself as a “traditional
Catholic,” would have loved Stalin’s show trials. She is also probably a fan of
cropping photos to delete disgraced members of the Politburo. I say this because her
first reaction to my speech indicated sympathy for that behavior. Once the panic
gripped her, Muller sabotaged the Sam Francis website, “I just deleted every
reference to the conference off the shotsfired.us website. If anyone has an
issue with that, they can try to justify it with me directly.” (Oddly enough, Fran
Griffin, the owner of the site, did have an issue with that.) By the end of her e-mail,
Muller was recommending that everyone pretend that I had never set foot in
Washington. “Right now I suggest the best thing for all of us to do is to act like the
conference never happened.”

Now, given the face that my DNA has inflicted on me, I can understand why people
might not want to be photographed standing next to me. I have been told that faces
like mine can break cameras, and given the expensive cameras in operation during
the conference, who would want to be held liable for the expense of repairing them?
But what I can’t understand is how someone like Peter Brimelow could be held
accountable for a talk that I gave. He doesn’t look at all like me. He is much more
handsome than I am. His hair is gray, and my hair, at least most of it, is brown. He
has had two Irish Catholic wives (the first one died), and so far I haven’t had any.
(My first wife, the one I am still married to, was an Episcopalian.) There was no
possibility of mistaken identity at the conference either. When he took to the podium
during the Q and A afterward, Mr. Brimelow shook his fist at me claiming, “I like
Elizabethan England.” There could have been no possibility of mistaken identity
because I clearly expressed the opposite point of view during my talk.
So why all this nervousness about pictures and making sure that the Washington

Times spiked the story they were going to run and making sure that C-Span never
ran its footage of the conference? Why, in other words, was this conference
sabotaged by the very people who should have wanted to promote it? The answer is
fear. Washington is a primitive culture which runs on the sympathetic magic known
as guilt by association. The denizens of this primitive culture run in fear of guilt by
association because it is inflicted on them on an ongoing basis. One of the few
sensible reactions to the talk came from Taki, the Greek playboy co-publisher of the
American Conservative, who weighed in about two weeks after the conference on
his blogsite. Taki, who gave an off-the-cuff talk about drinking champagne with
Mickey Mantle, criticized me for not talking about Sam Francis. Sam, as far as I
know, did not have a lot to say about Mickey Mantle, but he did pose the question
“Are Jews White?” as I mentioned in my talk , and he did write an introduction to a
book by Kevin MacDonald on the Jews.

But that wasn’t the profound part of what Taki had to say. That came later, when he
wrote . “The trouble is in a free society speakers are not vetted before they speak.
None of us, Fran Griffin included, were responsible for Michael Jones’s opinions —
some (not all) of which were right on, incidentally.” One wonders what free society
Taki is talking about here, certainly not Washington, DC, where the prime rule of
discourse is guilt by association. This system of control only works if you can be
held responsible for the views of the people sitting next to you. That is what
happened to John Sharpe. That fact of life is what sent Peter Brimelow into
hysterics. That is what provides the maximum amoung of intimidation in the
political control of discourse. Taki, in this regard, is either more courageous or less
perceptive than Linda Muller and Peter Brimelow, who are smart enough to know
that the system of intimidation can only work if everyone else in the room could be
held responsible and punished for the views that I expressed. If everyone believed
what Taki believed, the system of guilt by association would collapse overnight.
Since the system is in full force, it should be obvious that no one believes that
people can only be held accountable for what they themselves say. If that were the
case, why would Peter Brimelow and Linda Muller have exhibited such a panic
attack for things they had not said?

A refreshing exception to the fear that pervaded the conference was my meeting
with Willis Carto. When it comes to Washington photographs, Willis Carto is even
more radioactive than E. Michael Jones. Willis Carto could make a fortune in
Washington by being paid to be photographed beside any candidate’s political
enemies, but instead he is the publisher of The American Free Press and The Barnes
Review, at whose offices Willis and Michael Collins Piper interviewed me after the
talk. After I expounded on the thesis of the revolutionary Jew for about an hour,
Willis said, “So you don’t hold much to the racial explanation of Christian identity,”

a position he defended in a pamphlet he sent to me. To which I said, “No, the New
Israel is the Catholic Church. It has no racial identity.” So we agreed to disagree,
knowing that two grown men with two different sets of ideas could talk to each
other intelligently and be open and frank about our differences. Before I left, Willis
insisted that one of his staffers take a picture of us together, at which point I turned
to Willis and said, “This picture is going to ruin your career.”

Next to lust and greed, guilt by association is the most common form of political
control in Washington. Perhaps Mr. Brimelow was nervous because, after attacking
the idea that race could explain anything of significance, including the race wars of
the 1960s, I mentioned what had just happened to Lt. Cmdr. John Sharpe. This is
what I had to say about John Sharpe in my revised talk , which did not appear in CW:
The same forces which used the NAACP to turn the Negro into the revolutionary
vanguard in the United States, the same forces which subverted the idea of
conservatism, are still at work today. As Nelson Algren once said, every movement
begins as a cause, becomes a business, and ends up being a racket. This is nowhere
more true than in the civil rights movement, where the NAACP made the transition
from cause to business, and the name of the racket is the Southern Poverty Law
Center. In case you haven’t noticed, the SPLC has declared war on Catholics.
Traditional Catholicism is now featured as harboring 100,000 anti-Semites. I have
been listed as one of the most prominent of those 100,000, even though I am not
now nor have I ever been a traditionalist. Another man on the list is Lt. Commander
John Sharpe, who has just been put on administrative leave as public relations
officer on the USS Carl Vinson pending an investigation into his involvement in
“supremacist” organizations.

Why has John Sharpe, an Annapolis graduate and career officer in the Navy,
incurred the wrath of the SPLC? Was it because he plotted to blow up a Church in
the South? Was it because he was lowering in the bushes in Mississippi with a rifle
waiting to shoot civil rights marchers? Was it because he was a member of the Ku
Klux Klan? Was it because he believes in racial supremacy? Was it because he urged
people to harm Jews? No, John Sharpe was singled out for persecution because he
was a Catholic and because he decided that he didn’t want to go along with all of the
Catholic prostitutes — Father Sirico of the Acton Institute springs immediately to
mind — who were claiming that free market laissez faire capitalism was completely
compatible with what the popes had to say in encyclicals like Rerum Novarum and
Quadragesimo Anno. John Sharpe made the mistake of re-publishing distributist
classics by writers like G. K. Chesterton and Hilaire Belloc, and for that his
patriotism has been called into question.

But it wasn’t just distributism that got John in trouble with the SPLC. It was also his
two-volume attack on the war in Iraq, Neoconned and Neoconned Again , to which I

contributed. The slanderers at the SPLC referred to the Neoconned volumes as
containing “several articles by racists and anti-Semites.” If the Navy had taken the
time to look at the book the SPLC cited they might have found notorious anti-
Semites like Noam Chomsky, Paul Gottfried, and Jeff Steinberg among its
contributors. Why would a Jew hater include Jews among the contributors to his
book? Probably because he is not what the SPLC says he is. The article in the Navy
Times attacking John Sharpe was based on the legwork of the SPLC’s paid troupe of
character assassins, and it gives new credence to the old oxymoron joke about
military intelligence.

In the end, when Father Scalia entered his hospital room and asked him if he wanted
the sacraments of the Church, Sam Francis chose the Higher Logos, and we can
honor him by choosing the cause of Logos as we enter the next phase of the culture
wars. Both Sam Francis’s deathbed conversion to Catholicism and the persecution
of John Sharpe are symbolic of a shift in the culture wars. The offensive launched
by the Southern Poverty Law Center is the best indication I can offer that the main
front in the culture wars is now the confrontation between Jews and Catholics. The
Enlightenment is finally dead. There are no more quasi-Masonic movements, where
each of us can rise above whatever sect he belongs to and join the Lodge known as
“conservatism” or liberalism, or whatever. I think we, no matter what our religious
or ethnic background, should rejoice at this development because in this
confrontation 1) the Church has both a history and a set of beliefs that will lay to
rest forever the charge of anti-Semitism and destroy it as a tool of political
oppression and 2) because no matter how much they want to finesse the attack by
focusing on what they consider fringe groups, the Jews have taken on a considerable
group of people, who will react eventually to the attack. The situation in Hungary
now is a case in point.

And finally, we should be happy because the attack clearly defines the terms of
engagement, all of which are all spiritual. The revolutionary Jew is our enemy
because he is a rejecter of Logos, not because of his DNA. We are not anti-Semites
because we oppose the machinations of the revolutionary Jew. No, we are true
Christians because of that, as the Church from the time of St. Peter onward has
proclaimed. Like St. Peter and St. Paul, we are suffering at the hands of the Jews,
“the people who put the Lord Jesus to death, and the prophets too. And now they
have been persecuting us, and acting in a way that cannot please God and makes
them the enemies of the whole human race” (I Thess 1: 15).

We are now engaged in a battle which has ebbed and flowed over the centuries, but
the sides in this battle have not changed. What has changed are the odds. The Jews
have never been stronger; the Catholics have never been weaker, but the outcome of
spiritual battles — and the battle for the soul of the West, as Tolkien knew, is a

spiritual battle — no matter what the odds, is rarely predictable. If St. Paul,
representing the Christian position, has to say, “When I am weak, I am strong.”
Then the revolutionary Jew, representing the opposite position has to say, “When I
am strong, I am weak.” We are outgunned on every front in the culture wars, but
that is no reason for despair, if we follow the Logos that St. Paul followed, because
he was outgunned by the Jews too, outgunned but not undone, saying, “We are hard
pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but
not abandoned; struck down but not destroyed.”

And so, as Theoden said, “we come to it in the end, the great battle of our time, in
which many things will pass away. But at least there is no longer need for hiding.”
Nor, might we add, any place to hide. Many if not most of us are here today because
our careers have already been destroyed by the revolutionary Jew and his goyische
front men. The Jews spy on us through our computers. They suborn fellow Catholics
to betray us, get us fired, prevent us from speaking. Our backs are to the wall. But in
attacking John Sharpe, the SPLC has created the American Catholic version of the
Dreyfus affair. They have clarified the issue. By going along with their slanders, the
Navy has put itself on trial. It is our duty to play the cards which providence has
dealt us. We have never been weaker, and our enemies have never been stronger, but
that is no reason for despair, because as Elrond says, “this quest may be attempted
by the weak with as much hope as the strong.” And why is that? Because “such is
the course of deeds that move the wheels of the world: small hands do them as
because they must, while the eyes of the great are elsewhere.” (I, p. 283).
Perhaps the mention of John Sharpe made Peter Brimelow nervous because if there
were ever a man who was the victim of character assassination via guilt by
association, it was John Sharpe. On the day of my talk, someone handed me an
article which had just appeared in the Navy News. Andrew Scutro, staff writer for
that paper, quoted Heidi Beirich, one of the Southern Poverty Law Center’s paid
character assassins, as saying that she “witnessed him [John Sharpe] selling books at
a gathering of a group known as ‘American Renaissance,’ that welcomes activists to
‘help the cause of whites,’ according to its web site.” Sharpe countered by claiming
that American Renaissance was “the white man’s version of the NAACP” and that
he was there to sell books. He also mentioned that he had attended a meeting of
progressive Democrats for the same reason. Interestingly, the SPLC did not accuse
John Sharpe of being a liberal Democrat because of that fact. Publishers go to events
to sell their books, not to endorse the views of the speakers there. Sharpe’s
Neoconned and Neoconned Again volumes opposed the war in Iraq and so might
have found acceptance in left-wing circles, but the SPLC ignored that fact because it
did not serve their main interest, which was character assassination via guilt by
association. In her response to the Navy Times reporter, Ms. “Beirich scoffed at

Sharpe’s apparent ignorance of the subversive nature of the American Renaissance.
“Literally next to him,” Beirich continued, “in the next booth, was a guy selling
‘White Power’ T-shirts …. You had to be an idiot not to know where you were.”
Which is true enough. But no one is claiming that John Sharpe didn’t know where
he was. He is claiming that he attended the conference to sell books, but Ms. Beirich
is claiming that he is guilty of racism because of the T-shirts the man in the booth
next to him was selling. Conspicuous by its absence from this exercise in guilt by
association was any mention of the books that he was selling or their contents.
I noticed the same thing in the SPLC attack on me. After announcing that my wife
and I almost made it to Woodstock on our honeymoon (something you would think
would endear me to the hearts of SPLC supporters), Beirich et al announced that I
had sponsored a conference in Germany on “deracination,” something dear to the
hearts of neo-Nazis. First of all, after reading this feeble attempt at character
assassination via guilt by association, I became aware 1) that the Einsteins at the
SPLC didn’t know that the word “deracination” refers to roots and not race and 2)
that they aren’t in the practice of consulting the dictionary when they run across big
words that they don’t understand. But their intention was clear. I was a Nazi because
I held a conference in Germany and used a big word that they didn’t understand.
But let’s engage in a thought experiment that will make guilt by association even
easier for the cub reporters at the SPLC. Suppose for a moment that I had addressed
a Neo-Nazi rally in Germany. Is there any doubt in anybody’s mind what I would
have told them? I would have given exactly the same speech that I gave at the Sam
Francis memorial in Washington. I would have told them that our enemy is the
revolutionary Jew, and that racism is stupid because it prevents us from addressing
the real problem, which is the Jewish rejection of Logos and not any malignant (or
mystical) DNA. If, by some miracle of regeneration, Adolf Hitler had been present
at my talk, I would have told him the same thing and would not have been
contaminated because of any proximity to him. If Adolf Hitler at this point stepped
forward to have his picture taken standing beside me, I would have said to him what
I said to Joe Sobran and Willis Carto, “Adolf, this picture will ruin your career.”
Guilt by association is an old story. It is an old Jewish story as well. The Pharisees,
if you’ll remember, criticized Jesus for eating with prostitutes and tax-collectors, as
if somehow their sins could contaminate the Logos. His response was to say that it
is the sick who need the doctor and to dismiss the idea that anything that goes into a
man’s mouth makes him unclean. No, the Christian believes that it is what comes
out of your mouth and heart that makes you unclean, and this statement posits the a
fortiori truth that we are not responsible for what comes out of someone else’s
mouth.
So, as the pope once said, “Be not afraid, Peter.” When it comes to guilt by

association, the choice is fairly clear: we can choose the Logos which sets us free to
engage the world in dialogue and allows us Christian freedom of association, or we
can succumb to Jewish taboo and fear of the Jews and the constant anxiety that we
can at any moment be expelled from the synagogue of political correctness and
respectability by an involuntarily incurred instance of intellectual ritual impurity.
Once our culture turned away from Christ and began to embrace the Talmud, fear of
ritual impurity would become one of the main instruments of political control, a fact
nowhere more evident than in Washington.

The more we delve into this matter the more evident the hypocrisy associated with
guilt by association becomes, as one of the main forms of political control. To get
back to our original instance, John Sharpe is being demonized by the character
assassins at the Southern Poverty Law Center as an anti-Semite because he attended
an American Renaissance conference. Yet, if we log on to the SPLC website and
type American Renaissance into their search engine, we find that the SPLC has good
things to say about that racist organization. In fact, a quick search of the SPLC web
site informs us that AR president Jared Taylor is “an opponent of anti-Semitism.”
Shawn Mercer, the man in charge of the American Renaissance’s web discussion
group, we are told, “deletes most postings excoriating the Jews.” This only confirms
what we have learned from other sources. In an obit on Sam Francis which appeared
in the American Conservative, we were told that Jared Taylor wanted to do for white
nationalism what William F. Buckley did for conservatism. And what is that? Well,
to subvert it in the interests of the Jews. One of the entries at the SPLC site claims
that “It is well-known that the American Renaissance does not allow anti-Semitism;
it is uptown, 100% clean WN [white nationalism]. Call it a first step if you like, but
it is a very important first step, and Jared Taylor has had success.”
Success in what? The dirty secret of “uptown” racism is that it offers cover to
revolutionaries by claiming that Jews are white — hence Sam’s question, hence the
uproar my exploration of that question caused among the “uptown” race crowd. As I
said in my talk, the real armature of the culture wars is ethnic not racial. The
American Renaissance is exactly what John Sharpe said it was, although not quite in
the way that he intended. The American Renaissance is the white man’s version of
the NAACP, which is to say, one more organization which manipulates the race
issue in the interests of the revolutionary Jews. The main purpose of the American
Renaissance is to convince deracinated Protestants that Jews are white, and,
therefore, no threat to their interests. In obscuring the problem by playing the race
card, the American Renaissance engages in cultural mystification every bit as much
as the NAACP and the Black Panthers, two Jewish-run operations, did before them.
In obscuring the real nature of the culture wars, white nationalism becomes a form
of political control and a worthy successor to the Jewish-led black operation known

as conservatism. No wonder the race crowd was upset with my talk.

The race crowd, it turns out, was more upset by my talk than the Jews. Even though

I identified the revolutionary Jew as our enemy, I made it clear that insofar as he

follows Logos, the Jew is not our enemy. If the Jew accepts the Higher Logos

known as Catholic Christianity, he is not only not our enemy, he is one of us.

Throughout history, Jews have rejected the rejection of Logos, and when they did

one of the first things they proposed was burning the Talmud. When Joseph

Pfefferkorn converted to Catholicism in 1507, he gave expression to his new-found

zeal for the faith by wanting to burn the Talmud, and the Cologne Dominicans

supported him in his desire.

Nothing much has changed since then. The chattering class both then (i.e., Erasmus

and the humanists) and now was distinguished not so much by their love for the

Jews as by their skepticism about the efficacy of baptism to change Jewish DNA, as

if that were the issue. Both then and now, the Jews who follow Logos and the

Jewish converts to the higher Logos saw that racism deprived the Jew of both his

reason and his humanity. He was nothing more than a function of his wicked DNA,

which baptism could not change and which Logos could not touch.

One of the people who attended the talk and who was not afraid to have her picture

taken with me (she, in fact, took many of the pictures) was Kristin Kazyak, a

spiritual daughter of Nicholas Donin, Joseph Pfefferkorn, and Edith Stein. She was,

in other words, a Jewess who had accepted the Higher Logos and was, therefore,

one of us:

I heard Jones speak on March 20, 2007 at the Sam Francis conference at the Natl

Press Club and frankly, of all those who spoke Jones distinguished himself by a

presentation that was well-reasoned coupled with a delivery and demeanor that

fitted the type of intellectual discussion desired, needed and invited.

Sadly, a couple of those on the panel, either because they knew or hob knobbed with

Sam Francis were, in fact, emotionally disturbed dysfunctionals who projected their

racism and virulently anti-Catholic bigotry both during their own lectures and also

by disrupting the conference with startling, as well as, embarrassing irrational acts

and statements.

When Jones failed to join them, they realized — like the Liberals at Vatican II —

they stood alone (foiled again which really exorcised them to projectile vomit and

foam at the mouth) in highlight with their racist and bigoted statements and antics

— engraved and burned for public consumption on DVD and C-SPAN, and in

VIVID contrast with Jones and the other guest lecturers who were well reasoned

and who exhibited their good will (and good manners).

Being of Jewish descent (and not merely having a Jewish great-great-great

grandmother but a Jewish Mother and the very same Jewish Mother who conceived

Jesus Christ making Him one with His “People of The Name” — the Blessed Ever-
Virgin Mother Mary) with family members in Kozienice exterminated at Treblinka
and Auschwitz http://www.jewishgen.Org/yizkor/Kozienice/kozXI.html#K I have no
sympathy for homosexuals (no descendants of Lot here) and little sympathy for
empty-headed demi-political Catholics (Protestants and Liberal Revolutionary Jews)
who fall for the homosexual agenda and attack “neo-cons” for crawling OUT of the
dank black scummy swamps of Chaos made by Gay-jewish Revolutionaries, only to
find themselves stumbling about on stony ground during a BLACKOUT near-total
eclipse of Faith and Reason (while the winds and gates of Hell howl in vain
maelstrom against the Church).

In working the crowd after the talk Kazyak found that, even though (or perhaps,
because) I identified the revolutionary Jew as the enemy, the Jews she spoke to were
more sympathetic to my talk than the racists were:

I’ve found nothing in Jones’ book or his speech at the Sam Francis conference that
Fr John A Hardon, SJ (Saint pending) or Pope Benedict XVI would not agree with
entirely. I spoke with an undercover Jew (or two) at the conference who (being of
right reason and ergo “lower logos”) agreed as well and then some with Jones! /
would suggest a near future conference to include E. Michael Jones and Rabbi
Levin and certain others (of similar Moral Virtue and intellectual fortitude) –it’s
time WE came out with our Light from under the bushel (her emphasis).
The doors of our conference MUST be closed to ALL intellectual and moral
predators. (Leave faggots to shout their racism and anti-Catholic, anti-Jewish
bigotry at Queer Nation conferences — they can buy our unedited DVDs). I think
Sam’s conference dug the graves for some of his former “hanger-ons” who have
neither the moral nor intellectual capacity to follow Sam to the Higher Logos. I
don’t think they like being left behind, but that Is LIFE, and the difference between
willing LIFE and choosing death.

They can continue to choose death. Sam willed Life. We can pray for those who
choose the gods of Chaos rather than the One God, Who Is Love, Truth and Life but
I’d fire up our thermonuclear detonators along with our laser swords and shields and
beg the Angel with the Flaming Sword, as well, to keep the Chaos OUT (demoniacs
can gnash their teeth outside our conference doors) and Eternally far from US in the
event of any future conferences — open to all men of good will who love the Truth
— both lower logos and Higher Logos.

So what I said in my talk about the Jewish subversion of the civil rights movement
and the Jewish attempt to turn the Negro into the revolutionary vanguard in the
United States is a fortiori true of white racism. The SPLC supports “uptown” racism
of the American Renaissance variety, because the SPLC, like the NAACP before it,
is an essentially Jewish organization. Supporting “uptown” racism absolves the

revolutionary Jew of any responsibility in the culture wars by giving them the cover
of being “white,” and once they are certified as white, they are certified as “good”
because of their DNA. How any one can believe this mumbo jumbo is beyond me. If
you want a more detailed explanation, I suggest that you contact Jared Taylor.
So, the answer to the question Sam Francis posed and which began my talk, “Are
Jews white?” is yes. Jews are white in the eyes of the American Renaissance, and as
a result the SPLC, which is a Jewish organization, which is ostensibly against
racism, supports them in their efforts to redefine Jews out of the cultural equation.
Once race becomes the all-important issue, Jews disappear from the radar screen
because, well, because they are not black. John Sharpe, on the other hand, who is
being attacked because he is Catholic and upholds the traditional Catholic position
on the Jews is demonized as an anti-Semite because of his tenuous association with
a group, American Renaissance, which the SPLC goes out of its way to certify as
not anti-Semitic.

Is that clear? No? If it isn’t, it’s because guilt by association is fundamentally
irrational. It is the hallmark of a group of people who derive their identity from
hatred of Logos. Insofar as we embrace the Logos, we are absolved from these fears.
Just as Jesus could eat with whores and tax-collectors, we can get our pictures taken
with Joe Sobran and Willis Carto and even people like Peter Brimelow without fear
of contamination. The more we embrace the light, the less we will be kept in the
dark by the deliberate manipulation of racial doctrines whose purpose is to keep us
all divided, confused, and full of fear.

5. The Conversion of the Revolutionary Jew

by E. Michael Jones

This article was published in the October 2006 issue of Culture Wars magazine

On June 15, 2006, the General Convention of the Episcopal Church in the
United States passed a resolution condemning the Gospels as “anti-Jewish”
documents. Since the conclusion which the Episcopalians drew from their
recognition of that fact was to censor the Scriptures, especially their
liturgical use, by removing anything a Jew might find offensive, many
Episcopalians concluded that this was the final apostasy in a long slide
which began at the Lambeth conference of 1930 when that church approved
the use of contraceptives. Whether it is or it isn’t is beyond our purview
here. No matter what conclusions the Episcopalians draw from the fact, the
statement that the Gospels are anti-Jewish is, beyond the shadow of a

doubt, true. The only real question is why it took the Episcopalians two
thousand years to wake up to this fact or why they didn’t draw what seems
to be the more logical conclusion, namely, that if Episcopalians want to
be faithful to the example of Jesus Christ, they must be anti-Jewish as
well.

The Episcopalians did not say that the Scriptures were anti-Semitic. If
they had said that, the statement would have been false. Anti-Semitism is
a relatively recent word. It was created in 1870 by a German by the name
of Wilhelm Marr. It refers to race, and claims that Jews are hateful
because of certain ineradicable biological characteristics. That idea led
to Hitler, but the defeat of Hitler led to a re-definition of the word.
Anti-Semitism now has an entirely different meaning. An anti-Semite used
to be someone who didn’t like Jews. Now it is someone whom the Jews don’t
like. No Christian can in good conscience be an anti-Semite, but every
Christian, insofar as he is a Christian, must be anti-Jewish. In
contemporary parlance the two terms are practically synonymous but their
meanings are very different, and the distincition is deliberately obscured
for political purposes.

On October 16, 2004 President Bush signed into law the Global
Anti-Semitism Review Act, which establishes a special department within
the U.S. State Department to monitor global anti-Semitism, reporting
annually to Congress. As one of the major steps in the implementation of
that law, Secretary of State Condaleeza Rice swore in Gregg Rickman as
head of the State Department’s office of global anti-Semitism on May 22,
2006. Rickman had ties with both Jewish organizations and congress. He was
staff director for former Sen. Peter Fitzgerald (R-Ill.), and chairman of
the Republican Jewish Coalition. But his main qualification for the job
was the role he played in conjunction with Senator Alfonse D’Amato (R-NY)
in shaking down $2 billion from the Swiss banks during the late ’90s.
“Gregg Rickman, working with Sen. D’Amato, is almost single-handedly the
one who uncovered the corruption and the immorality of the Swiss banks,”
is how William Daroff, vice president for public policy of the United
Jewish Communities, the umbrella body of North American Jewish
federations, and director of its Washington office put it. “That kind of
doggedness will serve him well in his new capacity, according to
representatives of groups that liaise between Washington and small,
vulnerable Jewish communities overseas.”

Mr. Rickman will not have to define anti-Semitism. His state department
office has already done that for him. In its “Report on Global

Anti-Semitism” and its “Global Anti-Semitism Report,” the U.S. State
Department lists the following set of beliefs as anti-Semitic:

1) Any assertion “that the Jewish community controls government, the
media, international business and the financial world” is anti-Semitic.

2) “Strong anti -Israel sentiment” is anti-Semitic.

3) “Virulent criticism” of Israel’s leaders, past or present, is
anti-Semitic. According to the State Department, anti-Semitism occurs when
a swastika is portrayed in a cartoon decrying the behavior of a past or
present Zionist leader. Thus, a cartoon that includes a swastika to
criticize Ariel Sharon’s brutal 2002 invasion of the West Bank, raining
“hell-fire” missiles on hapless Palestinian men, women and children, is
anti-Semitic. Similarly, when the word “Zionazi” is used to describe
Sharon’s saturation bombing in Lebanon in 1982 (killing 17,500 innocent
refugees), it is also “anti-Semitic.”

4) Criticism of the Jewish religion or its religious leaders or literature
(especially the Talmud and Kabbalah) is anti-Semitic.

5) Criticism of the U.S. government and Congress for being under undue
influence by the Jewish-Zionist community (including ATPAC) is
anti-Semitic.

6) Criticism of the Jewish-Zionist community for promoting globalism (the
“New World Order”) is anti-Semitic.

7) Blaming Jewish leaders and their followers for inciting the Roman
crucifixion of Christ is anti-Semitic.

8) Diminishing the “six million” figure of Holocaust victims is
anti-Semitic.

9) Calling Israel a “racist” state is anti-Semitic.

10) Asserting that there exists a “Zionist Conspiracy” is anti-Semitic.

1 1) Claiming that Jews and their leaders created the Bolshevik Revolution
in Russia is anti-Semitic.

12) Making “derogatory statements about Jewish persons” is anti-Semitic.

The State Department criteria has serious implications for anyone alive
today. The most serious is that it turns many Jews, who have made many of
the above claims in books and articles they have written, into
anti-Semites. But the State Departmen’s definitions have serious
historical implications as well. If we take numbers 4 and 7 for example,
it seems clear that not just ordinary Catholics but Catholic popes and
saints were guilty of anti-Semitism, according to the State Department’s
criteria. Numerous popes beginning with Pope Gregory IX in 1238 have
condemned the Talmud as a blasphemous assault on the person of Christ and
the Christian faith and have urged Christians to confiscate and burn it.
Concerning #7, St. Peter, the first pope claimed in the Acts of the
Apostles that the Jews were responsible for the death of Christ. Even
Nostrae Aetate, the declaration of Vatican II on the Jews which ushered in
an era of good feeling and “ecumenism” claimed that some Jews were
responsible for Christ’s death. By their promiscuous use of the term
anti-Semitism Rickman and his cohorts in the State Department have turned
traditional Catholic teaching into a hate crime.

In spite of 40 years of Jewish exaggeration and chutzpah, certain facts
remain. The Church is not and cannot possibly be anti-Semitic, because the
term refers primarily to race and racial hatred. The Church cannot promote
racial hatred of any group, certainly not of the Jews because its founder
was a member of that racial group. However, the Gospel of St. John makes
clear that there is a deep and abiding Christian animus against the Jews
who rejected Christ. This “Judenfeindlichkeit,” if we use Brumlik’s word,
is part of the essence of Catholicism. The Church is hostile to “Jews”
because they have defined themselves as rejecters of Christ. The Church is
anti-Jewish, but unlike the Jews, who, as Rabbi Solveichik has explained
in First Things, feel that hatred is a virtue, Christians are told to love
their enemies. The “Jews” by which St. John means the Jews who rejected
Christ, became by that fact Christians’ enemies, but all Jews had been
transformed by the coming of Christ. They had to accept him as the Messiah
or reject him. Those Jews who accepted Christ as the Messiah became known
as Christians. Those Jews who rejected him became known as “Jews.”

And why did the Jews reject Christ? Because he was crucified. They wanted
a powerful leader, not a suffering servant. The leaders of the Jews, Annas
and Caiphas, representing all Jews who would reject Him, told Christ that
if he came down from the cross, they would accept him as the Messiah.
Because they could not accept a Messiah who suffered and died instead of
restoring the kingdom as they wanted it restored, which is to say in

carnal fashion, the Jews who rejected Christ became revolutionaries. The
Jews who rejected Christ became revolutionaries at the foot of the cross,
but the full implication of their decision didn’t become apparent until 30
years later, when the Jews rebelled against Rome, and Rome retaliated by
destroying the Temple. At this point, the Jews had no temple, no
priesthood and no sacrifice, and as a result they had no way of fulfilling
their covenant. Seeing which way the battle for Jerusalem was going, a
rabbi by the name of Jochanan ben Zakkai had himself smuggled out of
Jerusalem in a shroud, and after being recognized as a friend of Rome was
granted the privilege of founding a rabbinical school at Javne.

It is at this moment, 30 some years after the founding of the Church, that
modern Judaism, Judaism as we know it, was born. The Jews were no longer
the children of Moses performing certain rituals in fulfillment of their
covenant. Judaism had become essentially a debating society, because in
the absence of a Temple, that was all the Jews could do. The results of
these interminable debates became known as the Talmud, which got written
down over the next six centuries.

The debating did nothing to eradicate the spirit of revolution from the
Jews. In many ways, it intensified it by teaching the Jews to look for a
military Messiah. The Jews got their military Messiah roughly 60 years
after the destruction of the Temple, when Simon bar Kokhbar rose up
against Rome in 136. All of the rabbis in Jerusalem recognized bar Kokhbar
as the Messiah, and as if to prove that racial Judaism had become
meaningless, the Christian Jews were expelled for not recognizing him.

The expulsion of the Christian Jews at the time of Simon bar Kokhbar
proved that the Jew was not a racial but a theological construct. The
ultimate determinant of Jewishness had become rejection of Christ, and
that rejection led inexorably to revolution. When they rejected Christ
Jews became revolutionaries. For the past 2000 years, history has been a
struggle between the spiritual descendents of two groups of Jews: those
who accepted Jesus Christ as the Messiah and those who rejected him.
History became, in some sense an intra- Jewish struggle at the foot of the
cross.

In the fall of 2003, Mahathir Mohammed, prime minister of Malaysia,
announced that “The Jews rule the world by proxy. They get others to fight
and die for them.” Mahathir was immediately denounced as an anti-Semite
and accused of making “an absolute invitation for more hate crimes and
terrorism against Jews” in spite of the fact that he had said no such

thing and in spite of the fact that many Jews agreed with him. Henry Makow
felt that Mahathir’s speech “opposed terrorism.” Another Jew, who agreed
with Makow that Mahathir wasn’t a terrorist, had something similar to say.
Elias Davidson, a native of Jerusalem, feels that Jews do rule the world
by proxy. He goes on to explain how:

As a Jew myself (but opposed to Zionism) I need no encouragement from
Malaysian PM Mahathir Mohammed to observe what should be obvious to the
blatant eye: Namely that Jews effectively rule US foreign policy and thus
determine to a great extent the conduct of most countries. … So it is
with the proposition that Jews control the world. Surely they do not
control every single action; surely it does not mean that every Jew
participates in the “control.” But for all practical purposes the
proposition holds.

What distinguishes a Jew like Davidson from a Jew like, say, Stanley Fish
is obviously not his ethnicity. It is not even his politics. What
distinguishes them is their divergent forms of literary criticism.
Davidson believes in the objectivity of statements. He holds the Malaysian
Prime Minister to what he actually said and, as a result, finds nothing
anti-Semitic in his statement. “Mahathir,” Davidson continues,

has neither asked to discriminate against Jews, let alone to kill Jews. It
is shameful to equate him to the Hitlerites. He urges Muslims to fight
Jews by adopting modern methods, technology and educate themselves, in
other words to surpass Jews in excellence. What’s wrong with that? By this
he is doing service to the Muslims (over 1 billion people) and to
humanity. Jews must know their place and content themselves with influence
derived from their small number. Jews must learn some humility… .

The Jews, if by that we mean the cabal that rules the Jews under the name
of the Sanhedrin, the Kahal, the politburo or the ADL or the other major
Jewish organizations, has had centuries of experience in dealing with Jews
like Makow and Davidson. The modus operandi of Jewish leaders working over
Jews who disagree with their leadership goes all the way back to the
beginning of modern Judaism, which is to say, to the time of Christ, when,
according to the Gospel of St. John, the parents of the man born blind
refused to speak “out of fear of the Jews, who had already agreed to expel
from the synagogue anyone who should acknowledge Jesus as the Christ.” Any
Jew who chooses Logos — in any of its forms — over Talmud, which is to say
the anti-Christian ideology confected by Jewish leaders to keep their
people in bondage, will feel the ire of organized Jewry. Spinoza felt it

in Amsterdam in the 17th century; in our day Norman Finkelstein has felt
it as well. Since it sounds more than a little preposterous to call Jews
who disagree with other Jews anti-Semites, the modern day Kahal has come
up with a new term. Jews who disagree with the latter day Kahal are called
“self-hating Jews” as they are being expelled from the modern day
synagogue of acceptable speech.

The Kahal was the autonomous legal system which the Jews established in

Poland to take care of their own legal affairs. The spirit which informed

that legal body was the Talmud. According to the Jewish Encyclopedia, the

Talmud is “the supreme authority in religion … for the majority of

Jews.” The Talmud is a “systematic deformation of the Bible” in which “The

pride of race with the idea of universal domination is therein exalted to

the height of folly. . . . the Ten Commandments are not of obligation in

their regard.. . . With regard to the Goim (non-Jews) everything is

allowed: robbery, fraud, perjury, murder. . . .” Whenever its contents

were made known, Christians have condemned the Talmud as incompatible with

any rational social order. Jewish converts to Catholicism from the time of

Nicholas Donin onward have condemned the Talmud as well. Numerous popes

have condemned the Talmud because it was a direct assault on both the

divinity of Christ and the moral law as handed down by Moses. According to

the ex-Rabbi Drach, “the Talmud expressly forbids a Jew to save a non-Jew

from death or to restore to him his lost possessions, etc, or to take pity

on him.”

The Talmud was created to keep Jews in bondage to Jewish leaders by
prohibiting all contact with Logos, whether that is understood as the
person of Christ or the Truth or reasoning based on true principles and
logic. Taught to deceive by the Talmud, the Jews end up deceiving
themselves and playing into the hands of the leaders who manipulate them
for their own ends.

The Talmud has led to revolution. You don’t have to be religious to be
talmudic. Karl Marx was an atheist, but according to Bernard Lazare, he
was also “a clear and lucid Talmudist,” and, therefore, “full of that old
Hebrew materialism which ever dreams of a paradise on earth and always
rejects the far-distant and problematical hope of a garden of Eden after
death.” (p. 99). Marx was the quintessential Talmudist and the
quintessential Jewish revolutionary, and as such he proposed one of the
most influential false Messiahs in Jewish history: world communism. Baruch
Levy, one of Marx’s correspondents, proposed another equally potent false
Messiah, namely, the Jewish Race. According to Levy,

the Jewish people taken collectively shall be its own Messias. … In
this new organization of humanity, the sons of Israel now scattered over
the whole surface of the globe . . . shall everywhere become the ruling
element without opposition . . . The governments of the nations forming
the Universal or World -Republic shall all thus pass, without any effort,
into Jewish hands thanks to the victory of the proletariat. . . . Thus
shall the promise of the Talmud be fulfilled, that, when the Messianic
epoch shall have arrived, the Jews will control the wealth of all the
nations of the earth.

So, it turns out that there was basis in Jewish history for what Mahathir
Mohammed said, as well as ample evidence — the creation of the state of Israel,
for instance — that world Jewry had advanced considerably toward its goal of
world domination in the century and a half since Levy wrote to Karl Marx.
The Jews, quite simply, could not shake themselves loose from the notion
that they were God’s chosen people, not even after they stopped believing
in God. By rejecting Christ, they condemned themselves to worship one
false Messiah after another — most recently Communism and Zionism. In their
bookZa Question duMessie, the Lemann brothers, both of whom converted
from Judaism to Catholicism, and both of whom became priests, compared
present day Jews to the Israelites at the foot of Mount Sinai: “having
grown weary of waiting for the return of Moses . . . they feasted and
danced around the golden calf.” Zionism and Communism are two of the most
recent false Messiahs which the Jews have fallen down to worship. Having
rejected the supernatural Messiah who died on the cross, the Jews
condemned themselves to worship one false natural Messiah after another
and repeat the cycle of enthusiasm leading to disillusionment over and
over again throughout their history. Those illusions both found
fulfillment in and lent themselves to the creation of the birth of the
Jewish state. On January 6, 1948, the chief rabbi of Palestine announced
that “”Eventually it [Israel] will lead to the inauguration of the true
union of the nations, through which will be fulfilled the eternal message
to mankind of our immortal prophets.” In the history of Jewish messianism,
fantasies of racial superiority alternate with contradictory fantasies of
universal brotherhood. “The great ideal of Judaism,” The Jewish World
announced on February 9, 1883 “is that . . .the whole world shall be
imbued with Jewish teaching and that in a Universal Brotherhood of
Nations — a greater Judaism in fact — all the separate races and religions
shall disappear” (p. 98).

The Jews were condemned to seek heaven on earth through false Messiahs

from the moment they chose Barabbas over Christ, a fact that leads to the
already mentioned cycle of enthusiasm followed by disillusionment. When
the Jews refused to be “heralds of a supernatural kingdom,” they condemned
themselves to the endless task of imposing their vision of a naturalistic
heaven on earth onto the world, “and they have put all their intense
energy and tenacity into the struggle for the organization of the future
Messianic Age.” Whenever a nation turns away from the Supernatural
Messiah, as was the case during the French and Russian revolutions, that
nation “will be pulled into the direction of subjection to the Natural
Messias” and end up being ruled by Jews.

Does that mean that every Jew is a bad person? No, it does not. Jewish
leadership controls the “synagogue of Satan,” which in turn controls the
ethnic group into which Jews are born. No one has control over the
circumstances of his birth. That is why anti-Semitism, if by that term we
mean hatred of the Jews because of immutable and ineradicable racial
characteristics, is wrong. Over the course of their lives, Jews come to
understand that theirs is an ethnic group unlike any other. In spite of
the propaganda of racial superiority which the Talmud seeks to inculcate
in them, many Jews come to understand that a peculiarly malignant spirit
has taken up its home at the heart of their ethnos. Once they become aware
of the magnitude of that evil, Jews are faced with a choice. Depending on
the disposition of the heart, which only God can judge, they either
dedicate themselves to that evil or they reject it — completely as in the
case of St. Paul, Nicholas Donin, Joseph Pfefferkorn and other Jews too
numerous to mention — or inchoately, as in the case of the Jews of
conscience who refuse to go along with something which they know is
morally wrong, be that abortion or the eviction of Palestinians from their
ancestral lands.

The purpose of the Talmud is to prevent defections from the synagogue of
Satan. Behavior based on the Talmud naturally leads to resentment on the
part of non-Jews. The leaders of the Jews promote that behavior knowing
full well that it will cause reactions because “Pogroms in which the rank
and file of the Jewish nation suffer serve the useful purpose of keeping
them in absolute dependence on their leaders.” This is another way of
saying that the Trotskys promote the revolution and the Braunsteins suffer
for it. Jewish leaders promote pogroms, wittingly as the Gomeler Pogrom of
1905 or when Mossad agents deliberately killed Iraqi Jews to spread panic,
because pogroms promote fear, and fear is the way the Kahal keeps ordinary
Jews in line.

Alice Ollstein, Jewish high school student from Santa Monica, California,
noticed this when she attended a recent policy conference of the American
Israel Public Affairs Committee Conference in Washington, DC in 2006. Miss
Ollstein went as an enthusiastic Zionist but returned “feeling
manipulated, disturbed and disgusted with a great deal of what I witnessed
there” (http ://www.j ewishj ournal . com/home/preview.php?id= 1 5 63 4) .

What she witnessed was non-stop fear mongering. In fact the “first thing”
she noticed about the conference was “the carefully manufactured
atmosphere of fear and urgency.” The hall where the plenary sessions were
held

was always filled with dramatic classical music, red lighting and gigantic
signs reading “Now Is The Time.” That, combined with the montages of
terrorism footage projected onto six giant screens, whipped the audience
into a “Save Israel” fervor that most found inspiring. By the time we
finished our meal, the audience seemed eager to agree to anything that
would protect Israel — even war. . . . Each speaker played upon the
audience’s deepest fears. . . .

The Neoconservatives were in charge of the fear-mongering. In particular,
John Podhoretz, son of Norman and a columnist for The New York Post, “got
to have the first word and the last word on almost every question.”
Ollstein found the comparisons which AIPAC drew between Iranian President
Mahmoud Ahmadinejad and Hitler particularly manipulative.

To the tune of more dramatic classical music, the six enormous screens
flashed back and forth between Hitler giving anti-Jew speeches and
Ahmadinejad giving anti -Israel speeches. The famous post-Holocaust mantra
“Never Again” popped up several times. Everything was geared toward
persuading the audience that another Holocaust is evident … unless we
get them first.

Alice Ollstein resented “being forced to think” that the Prime Minister of
Iran was “pure evil through clever sound bites and colorful images.” She
came away from the conference feeling manipulated by what Walt and
Mearsheimer have characterized as the main agent of the Israel lobby in
America. She is not the only Jew who feels this way. Zionism has reached
the state of wretched excess that signals that a reaction is about to set
in. Jewish disillusionment with the god that failed that was known as
Communism came to be known as neoconservatism. The Jewish reaction to
Zionism can be seen in the proliferation of “proud, self-hating Jews.”

In response to a Danish magazine running a series of anti-Muslim cartoons
in March 2006, a group of Israelis organized an anti-Semitic cartoon
contest. Gilad Atzmon, who described the contest on his web site, finds it
only natural that “a few Jews who happen to be ethically motivated and
talented enough to express themselves would raise their voices” in protest
against what was fundamentally a black operation designed to get European
countries so annoyed at the Muslim reaction to the cartoons that they
would support a nuclear attack on Iran’s nuclear facilities. Atzmon claims
that “the morally deteriorated conduct of the Jewish state and its
supportive Jewish lobbies around the world” has engendered “a celebration
of what I tend to define as ‘proud Jewish self-hatred.'”

Atzmon is only half joking. The objective moment at the heart of this
parody is the slow spread of disillusionment with Zionism among Israelis.
At the very moment when Israel through proxies like AIPAC rules the world,
the Jews they claim to speak for are undergoing a moment of deep
disillusionment. Gilad Atzmon, the Israeli musician who has nominated
himself as the spokesman for the proud, self-hating Jew, believes “that it
is the proud SHJs that will bring Israeli Zionism and even global Zionism
down.”

Having been born an Israeli, Atzmon had been subjected to Zionist
propaganda for his entire life. He fought in the army, and then one day he
woke up and didn’t believe it anymore.

The very program that worked so well and still works at large in the
instance of my former fellow countrymen failed in my case. Not only had I
stopped loving myself, I somehow failed to hate the Goyim. This is when I
realized for the first time that actually there was no anti-Semitism
around. Somehow, when I stopped loving myself, I also started to suspect
the entire official Jewish historical narrative, both the Zionist one as
well as the biblical one. How to say it, it didn’t take long before I
started to question the official Zionist Holocaust tale.

Belief in Zionism, like belief in Communism, was an all or nothing
proposition. Once the first doubt took root in Atzmon’s mind the entire
edifice was doomed to collapse. The first thing Atzmon doubted was that
dogma that “Jew-hating is an irrational act of madness or some backward
Christian tendency.” Unlike Ruth Wisse, who articulated one of the dogmas
of contemporary Judaism when she claimed that “anti-Semitism is not
directed against the behavior of Jews but against the existence of Jews,”

Gilad Atzmon began to entertain “the possibility that anti-Jewish feelings
may come as a response or even retaliation to Jewish acts.” In fact, he
continued, “Zionism is maintained by anti-Semitism. Without anti-Semitism
there is no need for a Jewish State and without the Holocaust there
wouldn’t even be a Jewish State.”

According to Atzmon, Jewish organizations like AIPAC and the ADL “are all
remarkably good in generating hatred against Jews.” That hatred in turn
generates fear and fear is what keeps the average Jew in bondage to the
synagogue of Satan. During the course of his soliloquy, Atzmon concludes
that as a proud, self-hating Jew he hates neither Jews nor Judaism, which
he defines in ethnic terms. His quarrel is with what he calls “Jewishness,
… the supremacist tendency that draws its force from a materialist
secularized misinterpretation of the Judaic code. It is Jewishness rather
than Judaism that fuels Zionism with murderous zeal.”

What Atzmon calls “Jewishness” is what Nicholas Donin and Joseph
Pfefferkorn and the Fathers Lemann would have called the Talmud, which is
to say, the racist, messianic ideology that has been the main engine
driving revolutionary Jews throughout history. Many Jews have had this
experience. They wake up one day and realize that their ethnic group has
been colonized by some dark evil force for centuries. The name of that
evil is the Talmud. The Talmud is the constitution for the synagogue of
Satan, the cabal which had ruled Jews through fear for 2000 years.

Atzmon isn’t alone in feeling disillusionment with Zionism. Yuri Slezkine
also says that “The Zionist revolution is over”:

The original ethos of youthful athleticism, belligerence, and single
mindedness is carried on by a tired elite of old generals. Half a century
after its founding, Israel bears a distant family resemblance to the
Soviet Union half a century after the October Revolution. The last
representatives of the first Sabra generation are sill in power, but their
days are numbered (p. 367).

The rhetoric of racial superiority is hopelessly outdated, even when
surrounded by the window-dressing of holocaust victimhood. Holocaust
culture postponed the final reckoning, but by the beginning of the 21st
century it had become clear that “The rhetoric of ethnic homogeneity and
ethnic deportations, tabooed elsewhere in the west, is a routine element
of Israeli political life.” The realization arrives half-way through
Steven Spielberg’s film Munich, when the Jewish toy maker turned bomb

maker tells Avner Kauffman, “Jews don’t do wrong because our enemies do
wrong …. We’re supposed to be righteous.” During the course of
Munich, Aver Kauffman comes to the realization I have already mentioned,
the same one which turned Gilad Atzmon into a proud, self-hating Jew.

At this point it is not clear whether the proud, self-hating Jew can
leverage his disillusionment with Zionism into an escape from the
dialectic of Jewish history with its regular cycle of enthusiasm followed
by disillusionment followed by enthusiasm for a new Messiah. The objective
moment here involves an understanding of what Atzmon calls “Jewishness.”
Jewishness is not just another version of ethnicity like Irishness or
Polishness. “Jewishness” is an ideology. It is a Talmudic deformation of
Logos that has caused suffering, largely in the form of revolution,
throughout the last 2000 years of history.

The Catholic Church has always condemned anti-Semitism because
Anti-Semitism, which is to say, hatred of the Jewish race, is wrong in and
of itself. But beyond that anti-Semitism is also an inappropriate response
to what Atzmon calls “Jewishness.” Anti-Semitism is in many ways a
competing form of “Jewishness.” Anti-Semitism cannot deal with
“Jewishness,” because a Jew is not someone with Abraham’s DNA in his
cells. Most Jews aren’t even Semites. The Jew, insofar as he appropriates
his “Jewishness,” is a theological construct. He is a rejecter of Christ.
The Talmud was created to keep the Jewish people in bondage to a
leadership that has existed under various manifestations throughout
history — the Sanhedrin, the Kahal, the Politburo, the ADL, AIPAC. Each of
these groups has proposed a false messiah as the antidote and alternative
to the true Messiah, and each has led either to violent reaction or
equally violent disappointment throughout history. In the 20 years
following 1648, the entire cycle played itself out. The Chmielnicki
pogroms and Shabbetai Zevi were reaction, Messiah, disappointment.

There is some indication that the same thing is happening again. Sixty
years ago, the Communist empire spread across the face of the earth, and
yet at the same time the Jews who had supported Stalin so faithfully began
to experience widespread disillusionment with Communism. The same thing is
now happening to Zionism, at the very moment when the Israel Lobby has
reached the pinnacle of worldly power.

If this is the case, what are the options at the present moment? In one of
his more cryptic moments, Atzmon claims that “Salvation is the Masada of
the Proud, Self-Hating Jew.” Atzmon is referring to the mass suicide which

followed the 70 AD insurrection against Rome which eventuated in the
destruction of the Temple. The 21st century version of Masada would be
much more dramatic because today’s despairing Zionists have nuclear
weapons, a fact which lends new urgency to dissuading the Jews from taking
the whole world with them when they go through one of their inevitable
periods of disillusionment.

The other option is conversion, the option which has always been there
since the beginning. This means conversion to Logos in all of its forms,
from philosophical realism and the tenets of onto-theology to acceptance
of Jesus Christ as the one and only Messiah. It also means an equally firm
rejection of all forms of Talmudic deception, including sexual liberation,
racism, messianic politics, and deconstruction.

The Catholic Church, which throughout its history has urged the conversion
of the Jews, has thus far been incapable of lending assistance in this
regard because it has been lamed by an interpretation of Nostra Aetate
which contradicts the Gospels. One of the rituals of post-Nostra Aetate
ecumenism which has developed over the past 40 years entails having some
church dignitary stand up at an ecumenical gathering — after the Jews have
denounced the Church as the font of all anti-Semitism and the immediate
cause of Hitler’s genocide — and announce that the Jews do not need Christ
as their savior. In May 2001, at a meeting of the international
Catholic- Jewish Liaison committee in New York, Walter Cardinal Kasper, the
Vatican official in charge of the Church’s relations with the Jews, tried
to quell the Jewish discomfort caused by the issuance of the Congregation
for the Doctrine of the Faith’s Dominus Iesus on the Unicity and Salvific
Universality of Jesus Christ and the Church by claiming that “God’s
grace, which is the grace of Jesus Christ according to our faith, is
available to all. Therefore the Church believes that Judaism, i.e., the
faithful response of the Jewish people to God’s irrevocable covenant is
salvific/or them, because God is faithful to his promises” (emphasis
added).

In placating the Jews, Kasper not only contradicted the Gospels and 2000
years of Church teaching, he also contradicted the recently issued Dominus
Iesus, which claimed that

There is only one salvific economy of the one and triune God realized in
the mystery of the incarnation, death and resurrection of the Son of God,
actualized with the cooperation of the Holy Spirit and extended in its
salvific value to all humanity and to the entire universe. “No one,

therefore, can enter into communion with God except through Christ by the
working of the Holy Spirit.”

Kasper also contradicted Pope John Paul IPs 1990 encyclical Redemptoris
Missio, which claimed that

Christ is the one Savior of all, the only one able to reveal God and lead
to God. In reply to the Jewish religious authorities who question the
apostles about healing the lame man, Peter says: “By the name of Jesus
Christ of Nazareth, whom you crucified, whom God raised from the dead, by
him this man is standing before you well . . .And there is salvation in no
one else, for there is no other name under heaven given among men by which
we must be saved.” . . . salvation can only come from Jesus Christ.

In attempting to extricate himself from hot water, Kasper only made
matters worse by muddying the already muddy waters even more. In November
2002, Cardinal Kasper gave a speech at Boston College in which he claimed
that Jews could be saved if they “follow their own conscience and believe
in God’s promises as they understand them in their religious tradition,
they are in line with God’s plan, which for us comes to historical
completion in Jesus Christ” (my emphasis).

In using the phrase “for us,” Kasper implied that there were two ways to
salvation, a clear contradiction of the Gospels and recent Vatican
pronouncement like Dominus Iesus. Kasper, however, was not alone in making
these heretical claims. In August 2002, the US Bishops’ Committee for
Ecumenical and interreligious Affairs, under the direction of William
Cardinal Keeler, along with the US National Council of Synagogues issued a
paper entitled, “Reflections on Covenant and Mission,” which claimed that:
“A deepening Catholic appreciation of the eternal covenant between God
and the Jewish people, together with a recognition of a divinely given
mission to the Jews to witness to God’s faithful love, lead to the
conclusion that campaigns that target Jews for conversion to Christianity
are no longer theologically acceptable in the Catholic Church.”

Once the heretical nature of statements like that became apparent,
Cardinal Keeler tried to control the damage by claiming that the covenant
and Mission statement that the USCCB Committee had released did not
constitute any kind of formal position on the part of the US bishops, but
rather merely represented “the state of thought among participants” in the
dialogue “between Catholics and Jews.” As some indication that Rome
agreed, the paper was never promulgated as an official document of the

United States Bishops’ conference.

Deep Crisis

But the fact that it got written at all gave some indication that Nostra
Aetate had led to a deep crisis in the Catholic Church. In order to
participate in ecumenical dialogue with Jews, Catholic “experts” had to be
willing to make heretical statements which contradicted the teaching of
the Catholic Church. They had to be willing to deny fundamental tenets of
Catholic theology. The Church was suddenly in a position where she could
not articulate a coherent position because denial of the Gospel had become
the condition sine qua non of dialogue with the Jews.

In many ways, this problem went all the way to the top. Viewing the
history of Pope John Paul II’s relations with the Jews, one of the most
ultramontane of American Catholic commentators was forced to conclude that
“Even Pope John Paul II . . . could occasionally create the impression
that the Church was perhaps now prepared to cut a few corners in the
interests of better relations” with the Jews. In the “Declaration on the
Relation of the Church with Judaism,” delivered to a Jewish group in
Mainz, Germany, in 1980, “John Paul II,” according to the same
commentator, “actually made the remark that the old covenant with the Jews
had in fact ‘never been revoked by God.'” The statement was theologically
defensible because God never revoked the covenants with Noah or Abraham,
but it gave the impression that the “new and everlasting covenant” which
Christ Himself established did not apply to the Jews.

Pope John Paul II’s gestures were even worse in this regard. His prayer at
the Wailing Wall in Jerusalem was theatrical but ambiguous. Jews who pray
at the Wailing Wall pray for the restoration of the Temple. No pope could
ever contemplate doing what would be a completely wicked act, but Jewish
artists lost no time memorializing that act and all of the ambiguity it
embodied as a way of justifying their call for a ban on all forms of
“proselytism.” It is no wonder then that people like Roy Schoeman are
confused. Schoeman is a Jewish convert to Catholicism who thinks the end
times have arrived. As a Catholic Schoeman now looks forward to the
restoration of the Temple without understanding that if that were to
happen it would be tantamount to the abomination of desolation spoken of
in Revelation and not the second coming.

The idea of the Jews converting at the pinnacle of their worldly power is
implausible unless looked at from a theological perspective, but since the

premise of our argument is that the Jew is an essentially theological
construct, that is precisely how we should view the issue. To begin with,
the synagogue of Satan needs to be viewed as the antithesis of the Church.
So, if Christians, following the example of St. Paul can say, “when I am
weak, then I am strong,” the synagogue of Satan would have to say the
exact opposite, namely, “when I am strong, then I am weak.” And that
admission corresponds uncannily to the psychological phenomenon of the
“proud, self-hating Jew” which we have been discussing.

The final collapse of Jewish resistance to Logos will have to take place
when they have reached the pinnacle of worldly power. We have no way of
knowing what the future will bring, but we can say with confidence that at
no time in the history of the past 2000 years have Jews had more power
than they hold at the present moment. The fact that the Jews are now in
full possession of Jerusalem and, according to some reports, planning to
rebuild the temple, lends credence to the belief that the stage is being
set for that last great battle over who will rule over the Jewish soul.
Fr. Augustin Lemann, himself a Jewish convert, feels that the future
conversion of the Jewish people is certain. He bases this on the testimony
of many Church Fathers. “There is a well-known tradition cherished by the
faithful,” writes St. Augustine, “that in the last days before the
Judgment, the great and admirable Prophet Elias is to explain the law to
the Jews and to lead them to the acceptance of the True Messias Our
Christ” (Denis Fahey, The Kingship of Christ and the Conversion of the
Jewish Nation, p. 101). Then “These carnal Israelites,” Augustine
continues, “who today refuse to believe in Jesus Christ, will one day
believe in Him . . . Osee foretells their conversion in the following
terms: ‘The children of Israel shall sit many days without king and
without prince and without sacrifice, and without altar and without ephod
and without theraphim” “Who is there,” Denis Fahey interjects, “who does
not see in this a portrait of the present state of the Jewish people” (p.
101-2).

Augustine is not alone in his belief that the Jews will at some point
close to the culmination of human history convert. St. Thomas Aquinas
claims that “as by the fall of the Jews, the Gentiles who had been enemies
were reconciled, so after the conversion of the Jews near the end of the
world, there will be a general resurrection by which men will rise from
the dead to immortal life.” (p. 105). According to Father Augustin Lemann,

The prophet Elias then shall return upon the earth to bring back the Jews

to the Savior. Our Lord Himself has clearly affirmed it (Matt: XVII, II).
. . The fathers are the patriarchs and all the pious ancestors of the
Jewish people, the sons represent the degenerate race of the time of Our
Lord Jesus Christ and of the succeeding centuries. It is however only
some time before the second coming of Our Lord Jesus Christ, before the
dreadful day of the Divine Judgment dawns that our Savior will send the
prophet Eli as to the Jews to convert them and to save them from
chastisement.

St. Paul claims that this conversion will only take place at the end of
time, and that until that time, the Jews will continue “to fill up their
sins always: for the wrath of God is come upon them to the end.” St.
Jerome also believes that the Jews will convert at the end of the world
when they will “find themselves in dazzling light, as if Our Lord were
returning to them from Egypt. . . .” According to Suarez, “The conversion
of the Jews will take place at the approach of the Last Judgment and at
the height of the persecution which Antichrist will inflict on the
Church.” The Jews will, according to all accounts, continue to express
their hostility to Christ until the moment of their conversion. The
conversion will be dramatic and in the last time Christians will resemble
the Jews “because of our sins, in fact they will be worse.” In this
regard, Origen supports the contention of Yuri Slezkine in his claim that
modernity is Jewish. St. John Chrysostom claims that “God will recall the
Jews a second time,” when the Christians have abandoned the faith. Jews
will become Christians when Christians will have become Jews.

The Antichrist will be a Jew

At that point of apostasy, the Antichrist will appear, and he will be a
Jew, who, according to Suarez, will find “his chief support among the
Jews.” He will also “restore the city of their ancestors and its temple in
which they have always taken a special pride” because if he did not, he
could not “get himself accepted as the Messias by the Jews who dream of
earthly glory for Jerusalem and imagine that that city will become the
capital of the future Messianic kingdom.” If Suarez could have been
catapulted into the future to contemplate the state of the state of Israel
in 2006, he might well conclude that the end times were at hand. If he
read Gilad Atzmon’s website, he might conclude that the conversion of the
Jews was at hand as well. The unprecedented strength of the Jews, coupled
with the unprecedented weakness of the Church, allows nothing but
apocalyptic explanations.

At the culmination of history, the Jewish antichrist will be strong,
stronger than he has ever been in history, and the Church will be weak,
weaker than she has ever been in history. At that moment, the Messianic
kingdom of heaven on earth, the kingdom of maximal wealth and power for
the Jews (and maximal misery for everyone else) will be at hand and all
that the synagogue of Satan has longed for for centuries will seem to be
within its grasp. At that point, the Jews will have a choice forced upon
them, and, according to Christian tradition, many will choose Christ. Why
they would do that then is easy enough to explain. Rabbi Dresner does so
in his book on the plight of the American family which is really a tract
on the plight of American Jews, who

in their search for passion and pleasure and power, have lost themselves
in the kingdom of Caesar. Is it not ironic that the descendants of those
who wrote the Psalms and offered prayer to the world became, according to
all accountings, the least worshipful. . . . The chosen people seemed to
flatten into normality, becoming what the prophets had warned against:
“like the nations.” . . . Many postmodern Jews have discovered a puzzling
truth. No license has replaced the Law; no symphony, the Psalms, no
chandelier, the Sabbath candles; no opera, Yom Kippur; no country club,
the synagogue; no mansion, the home; no Jaguar, a child; no mistress, a
wife; no banquet, the Passover seder; no towering metropolis, Jerusalem;
no impulse, the joy of doing a mitzvah; no man, God. (p. 329).

At the heart of Rabbi Dresner’s panegyric on American Jews, we uncover the
psychological mechanism that will lead to their conversion. When they are
strong, they are weak. Alan Dershowitz has said something similar about
Jewish demographics in America in his book The Vanishing American Jew. The
more wealth and power the Jews accumulate the weaker they become because
becoming rich has deprived the Jew of one of his most perduring illusions,
namely, that Tevye would be happy “if I were a rich man.” Tevye’s
grandchildren are, as Rabbi Dresner indicates, far richer than Tevye could
have imagined, but in becoming rich and powerful they ended up being
“proud, self-hating Jews.” Money is, in many ways, the least important
issue here. As Rabbi Dresner indicates darkly, “Jews have tried all
things.” After having “exhausted modernity,” Jews now “seek the recovery
of the sacred” (p. 330).

What Rabbi Dresner failed to understand is that the sacred cannot be
recovered by performing outmoded rites. Jews cannot find the sacred among
the dead. They can only find it among the living. The Church can
capitalize on this moment and save the world from Masada with nuclear

weapons but only if it reasserts its traditional position on the Jews.
That means “Sicut Iudeis non …” which states that no one may harm the
Jew or disturb his worship, but that Christians have an equally solemn
duty to prevent Jewish subversion of faith and morals. That means that the
Church should condemn anti — Semitism, which means “hatred of the Jews as a
race,” but, by the same token the Church should not allow the Jews to
define the term for her, because in that instance the Jews will use “the
word to designate any form of opposition to themselves” and their infernal
project of cultural subversion. According to the Jewish definition of the
term, “anyone who opposes Jewish pretensions is more or less mentally
deranged.”

Balancing Act

The Church has never in its history been anti-Semitic. Traditional
Catholic teaching on the Jews has always involved a delicate balancing
act:

On the one hand, the Church has spoken for the Jews to protect their
persons and their worship against unjust attacks … On the other hand,
the Church has spoken against the Jews, when they wanted to impose their
yoke on the faithful and provoke apostasy. She has always striven to
protect the faithful from contamination by them. As experience in past
centuries showed, if the Jews succeeded in attaining to high offices of
State they would abuse their powers to the detriment of Catholics, the
church always strove to prevent Catholics from coming under their yoke.
They were forbidden to proselytize and were not allowed to have Christians
as slaves or servants” (Fahey, p. 80).

At the darkest hour of Nazi persecution during the ’30s, Pope Pius XI
defended the Jews from their persecutors by proclaiming that
“anti-Semitism is inadmissible. We are spiritually Semites.” Less well
known is the rest of what he had to say. After affirming that it was
“impossible for Christians to be Anti-Semites,” Pope Pius XI went on to
say that “we acknowledge that everyone has the right to defend himself, in
other words to take the necessary precautions for his protection against
everything that threatens his legitimate interests.”

In giving his gloss on Pius XTs speech, Denis Fahey simply reiterates
what the church has always proclaimed in the statements on the Jews known
as “Sicut Iudeis non . . .”:

On the one hand, the Sovereign Pontiffs strive to protect the Jews from
physical violence and to secure respect for their family life and their
worship, as the life and worship of human persons. On the other hand, they
aim unceasingly at protecting Christians from the contamination of Jewish
Naturalism and try to prevent Jews from obtaining control over Christians.
The existence of the second needs to be strongly stressed because to some
extent it has been lost sight of in recent times. Catholics need to be
made familiar, not only with the repeated Papal condemnations of the
Talmud, but with the measures taken by the Sovereign Pontiffs to preserve
society from the inroads of Jewish naturalism. Otherwise they will be
exposed to the risk of speaking of Pope St. Pius V and Pope Benedict XIV,
for example as Anti-Semites

Opposition to Jewish ambition “to impose its rule on other nations” is not
anti-Semitism, even if the Jews want to portray it that way. The Christian
must oppose anti-Semitism, defined as hatred of the Jewish race, but he
must also oppose the Jewish agenda of opposition to Logos. As many
Catholics have done in the past, the Catholic must oppose the agenda of
the revolutionary Jew, even now — nay, especially now — when Jews have
adopted the tropes of conservatism to disguise their true aims.

St. Pope Pius X felt that the endtimes had arrived in 1903. And in a sense
he was right, by the time the dust had settled after World War I, all of
Europe’s remaining Catholic empires had been toppled and the Jewish
communist antichrist had been placed on the vacant throne of Russia’s
Christian Czar. Perhaps Pius X had a vision of the future when he wrote on
October 4, 1903 that

Whosoever weighs these things has certainly reason to fear that such
perversion of mind may herald the evils announced for the end of time and
as it were, the beginning of those calamities and that the son of
perdition of whom the Apostle speaks may have already made his appearance
here below. So great are the fury and hatred with which religion is
everywhere assailed, that it seems to be a determined effort to destroy
every vestige of the relation between God and man. On the other hand — and
this is, according to the same Apostle, the special characteristic of
Antichrist — with frightful presumption man is attempting to usurp the place
of his Creator and is lifting himself above all that is called God. . .
is dedicating the visible world to himself as a temple, in which he has
the pretension to receive the adoration of his fellow men. ‘ So that he
sitteth in the temple of God showing himself as if he were God'” (II
Thess, II, 4). (p. 177).

As John the Evangelist has written, there are “many Antichrists” (I John
II, 18), and the Jews have welcomed all of them. “Down the centuries,”
writes Father Lemann, “the Jews have welcomed all the enemies of Jesus
Christ and his Church and have constituted themselves their auxiliaries.
In the Great Sanhedrin, held at Paris in 1807, they applied the Biblical
titles, exclusively reserved to the Messias to Napoleon, though Napoleon
was not of Jewish blood. They even welcomed the principles of the French
Revolution as the Messias: “The Messias came for us on Feb. 28, 1790, with
the Declaration of the Rights of Man.'” (p. 187).

Inspired by Pius X’s statement Msgr. Robert Hugh Benson wrote Lord of the
World, a novel which appeared in 1907 but which was set in the early 21st
century, roughly 100 years in the future, which is to say in 2007. In that
novel a weakened English pope confronts an antichrist with the iconic name
of Julian Felsenburgh on the plains of Megiddo.

In June of 2006 Pope Benedict XVI announced that he was going to Megiddo
in 2007. Megiddo is another word for Armageddon. The apocalyptic aura of
his visit was overshadowed by the apocalyptic nature of the age. George
Bush, like the antichrist Julian the Apostate was locked in an unwinnable
war in Iraq and threatening to extend that war to the east by dropping
nuclear weapons on Iran. Judging from appearances, the conversion of the
Jews did not seem imminent. The Jews had never been more powerful; the
Church was weak. But appearances can be deceiving. Benedict XVI was the
author of Dominus Iesus and had said, even before becoming pope, that he
was looking forward to the conversion of the Jews. Reversal was in the
air.

6. “The Jewish Revolutionary Spirit
and Its Impact on World History”:

A Review

By Robert A. Sungenis, Ph.D.

(NB: This review appears in the May 2008 issue

of Culture Wars)

Reviewing a work as long (1000+ pages), as detailed (1000+ footnotes), and as provocative

(the Jews) as E. Michael Jones’ book, The Revolutionary Jew is certainly no easy task, but it has been
one of the most enriching and mind-opening endeavors I have ever undertaken. To do justice to this
wonderful work would take a book in itself. I will quote from it extensively if for nothing else than
to lead you to those pages and its surrounding context so that you will read them for yourself. So
packed is it with mind-numbing facts and insightful commentary that one is tempted to embark on
a trip to a remote place and lock oneself up in a room and absorb every word. When the excursion
is over, one’s whole view of the world will be dramatically changed. You will see the inner workings
of life that only a genius the likes of Dr. Jones, unclouded by the lust for power, fame or fortune, and
spurred on only by his sincere and undying love for Jesus Christ and the Catholic Church, could give
you. Not only will it change you, but this book has the potential of changing the world. Note well, the
revelations you are about to read in Jones’ book are not things you will ever hear in a history class
at Berkeley or on the website of the Anti-Defamation League. Be prepared to be shocked and awed.
My recommendation is: stop what you are doing, purchase the book, and don’t come back to
civilization until you’ve completed it. It is that good. But let me also warn you, Like me, after seeing
~2~

the utter devastation that has been done to our society and especially its root causes, you may find
yourself weeping by the time you get to the end, even as Jesus once did when he wept for Jerusalem.
Naturally, since provocative words have a tendency to evoke all kinds of prejudices, emotions,
and especially in this case, inevitable charges of “anti-semitism” just for using the word “Jew,” the
best place to start is to define both “Jew” and “Revolutionary.” Dr. Jones does a good job here. He
uses Jesus Christ as the dividing line, often referring to him as the “Logos” in reference to divine
revelation and reason as the distinguishing marks of Christianity. For contrast, Jones first explains
how Islam regards the Logos. Because Islam believes God can, if he chooses, contradict reason,
Jones posits that Muslims have a distorted view of reason, but have neither a hatred for nor reject
the Logos, perse. With this distinction in the foreground, Jones then reveals what is meant by the

term, “The Revolutionary Jew.” He writes: “…the attack on Logos… from the side of Judaism, which
manifests itself not by the threat of invasion from without, as is the case with Islam, which has
sought to spread its faith by military conquest, but by the threat of subversion from within,
otherwise known as revolution. If Muslims are alogos, because of Mohammed’s imperfect
understanding of the monotheistic traditions he absorbed from his position beyond the borders of a
collapsing Greco-Roman civilization, then Jews are anti-Logos, in the sense that they reject Christ
altogether. Islam did not reject Christ; Islam failed to understand Christ, as manifested in its
rejection of both the Trinity and the Incarnation, and ended up trying to mask that
misunderstanding by honoring Jesus as a prophet. The situation with Jews is completely different.
The Jews were God’s chosen people. When Jesus arrived on earth as their long-awaited Messiah, the
Jews, who, like all men, were given free will by their God, had to make a decision. They had to either
accept or reject the Christ, who was, so Christians believe, the physical embodiment of
Logos…. When the Jews rejected Christ, they rejected Logos, and when they rejected Logos, which
includes within itself the principles of social order, they became revolutionaries” (pp. 15, 16).
Further defining this concept a few pages later, Jones makes it even clearer: “But there is a
special tragedy if a member of the Chosen people rejects what he or she was chosen for— as we see
in the Gospels. Anyone can choose to reject Logos— all of us do this or are tempted to do so every
day. But to have that rejection at the unavoidable core of one’s religion or even as a determining
factor of who is to count as a member of one’s community means that a revolutionary spirit is
entwined with that community” (p. 20). So the Jew is one whose core belief is a rejection of Jesus
Christ. Later in the book, Jones’ definition is more or less confirmed by a Jewish rabbi writing in, of
all places, the Catholic magazine, First Things (Jan. 2003, pp. 41-46). In an article titled “The Virtue
of Hate,” Rabbi Meir Y. Soloveichik posits that hate can be utilized by the Jew at his discretion (quite
opposite, to be sure, of Jesus’ maxim: “You have heard it was said. ..Hate your enemies, but I say
unto you, love your enemies”). The rabbi is quite candid about how he and other Jews will apply the

“virtue of hate,” for he reveals that “the very question of how to approach our enemies depends on
whether one believes that Jesus was merely a misguided mortal, or the Son of God” (pp. 1013-15).
Abe Foxman gives us another shining example of this “core belief when he tells Otto Huber (the
producer of the Oberammergau Passion play): “There’s no absolute need to do it. Give me another
play; if it’s about a Crucifixion in which the Jews kill Christ, you can never clean it up enough. So
don’t expect an embrace” (p. 1026).
~3~

Still, Jones recognizes that “debate over who the Jews are never ceases,” In one of his better
analogies, Jones says that the way our modern society defines “Jew” is like defining the word tree:
“…a word which, according to the nominalists, has no clear meaning, since in the real world the only
thing which exists are individual birches, maples, etc. According to this unwritten rule of discourse,
the term “Jew” refers to no category of beings in reality. Use of the term “Jew” as a category is, as a
result, ipso facto evidence of anti-Semitism” (p. 16). Obviously, there is a lot of confusion today
regarding the definition of a “Jew” and even more confusion as to what constitutes “anti-semitism.”
Jones delves a little into Belloc’s experience in this surreal world of definitions, but says that it is
much worse in our day, for “now it is impossible to write about Jews without opening oneself to the
charge of anti-Semitism.” And because a precise definition is so central to the ongoing debate, we
must sympathize with Jones when he says: “…its use is determined by the political advantage of
those who use it. Thus, it is permissible in some circles to use the group designation when Jews are
victims of some attack, but any reference to Jews as the perpetrators of some attack is, again, ipso
facto evidence of anti-Semitism and also a sign of conspiracy mania as well. It’s heads I win, tails
you lose. So, again, according to another variation of the canons of contemporary discourse, it is
permissible to say that Jews played a large role in the civil rights movement, but it would be anti-
Semitic to say that they played a large role in the abortion rights movement. By revolution we mean
revolution against Logos – the deepest kind of revolution” (p. 17).

Jones points out rather well how this “anti-Logos” sentiment, or what he specifies as a
“spontaneous feeling” within the Jewish community, played itself out in history, and, more or less,
the rest of his book is an anthology of all those events, from the first century to our twenty-first
century. In a way, Jones takes over where St. Luke left off in the Book of Acts, adding twenty
centuries of proofs showing how the Jews at large not only opposed the Logos and the spreading of
the Christian Gospel but sought to replace it with their own gospel, whether it was the antics of
Julian the Apostate, the Enlightenment Judaism of Moses Hess or the psychoanalysis of Sigmund
Freud. Jones allows us to see why, after almost three decades of dealing with the Jews, St. Paul
resigned himself to say in 1 Thess 2:14-16: “the Jews, who killed both the Lord Jesus and the
prophets and persecuted us; they do not please God, and are opposed to everyone, trying to prevent
us from speaking to the Gentiles that they may be saved, thus constantly filling up the measure of
their sins. But the wrath of God has finally begun to come upon them” (NAB). Displeasing God and
being “opposed to everyone” is the trademark of revolution.

One of the more meritorious badges of Jones’ book is his consistent appeal to Jewish sources to
confirm his insights and conclusions, and here is no exception. In proving his thesis of Jewish
incited revolution, Jones begins by citing rabbi Louis Israel Newman who “points out how Jews have
consistently supported revolutionary movements throughout history. Jews joined forces with
heretics during the Albigensian crisis, the Hussite revolution, the Reformation, and at the birth of
modern England. They joined forces with revolutionaries during The Enlightenment, the Russian
Revolution and the Civil Rights movement. We also see the conflict between the Church and
Judaism working itself out at the birth of the Spanish Inquisition, the spread of the Polish empire
and the Chmielnicki rebellion that began the break-up of that empire. Finally, we see a Jewish
presence in the rise of the American Empire” (p. 21).
~4~
Yet Jones is careful to remind us of the boundaries of this discussion: “Does that mean that

every Jew is a bad person? No, it does not. Jewish leadership controls the ‘Synagogue of Satan,’
which in turn controls the ethnic group into which Jews are born. No one has control over the
circumstances of his birth. That is why anti-Semitism, if by that term we mean hatred of the Jews
because of immutable and ineradicable racial characteristics, is wrong. Over the course of their
lives, Jews come to understand that theirs is an ethnic group unlike any other. In spite of the
propaganda of racial superiority which the Talmud seeks to inculcate in them, many Jews come to
understand that a peculiarly malignant spirit has taken up its home at the heart of their ethnos.
Once they become aware of the magnitude of that evil, Jews are faced with a choice. Depending on
the disposition of the heart, which only God can judge, they either dedicate themselves to that evil
or they reject it – completely as in the case of St. Paul, Nicholas Donin, Joseph Pfefferkorn and other
Jews too numerous to mention – or inchoately, as in the case of the Jews of conscience who refuse
to go along with something which they know is morally wrong, be that abortion or the eviction of
Palestinians from their ancestral lands” (p. 1067).

My review of Jones’ book will concentrate on the latter half of the anthology, since the events
Jones describes there will resonate better with you for the simple fact that you, the modern reader,
have lived through many of the events Jones describes in that half of the book, yet, I am almost
certain, without ever having looked at them from the perspective of “Jewish revolution” that Dr.
Jones provides. In fact, Dr. Jones enlightens you to the fact that you have been systematically
dissuaded from viewing history through these particular lenses by the Jewish revolutionary
himself, since he invariably labels such investigation as an act of “anti-semitism.” Yet what makes
Jones’ treatment of this issue both inviting and convincing is that he exhibits no emotionally laden
arguments, no name-calling, no attempt to frame the Jew with the stereotypical images so as to win
you over by demagoguery. All in all, Jones’ book is about as pure and simple a factual case for a
given thesis that I have read in quite a long time. If anything, Jones constantly makes you aware
that it is his opponents who use below-the-belt tactics to discredit critics like himself.

An example of Jones’ genteel way of handling this subject is his constant appeal to fairness.
Even though we have before us 1000+ pages of nothing but graphic and detailed “revolutionary”
activity of only one group of people, the Jews at large, Jones is completely sensitive to the fact that
“as always, movements are led by the few – a few who often may not be representative of the many”
(p. 21, see also pp. 740, 746, 755). To back up this disclaimer, Jones cites psychologist Kevin
MacDonald who “has suggested the following approach to the issue — that a Jewish movement is a
movement dominated by Jews ‘with no implication that all or most Jews are involved in these
movements and restrictions on what the movements are'” (p. 21). Further demonstrating this
unbiased approach to the Jews, Jones cites the long-standing directive from Pope Gregory the Great
in the sixth century, otherwise known as the Shut ludeis non, which states quite simply: “no one has
the right to harm Jews or disrupt their worship services, but the Jews have, likewise, no right to
corrupt the faith or morals of Christians or subvert Christian societies.” Unfortunately, Jones’ book
reveals that it is precisely the latter half of this directive that has been systematically transgressed
in the last two millennia. For those living in our day, Jones makes a special effort to show you: (a)
how dramatically and thoroughly the Jews at large have turned Christian faith and morals on their
~5~

collective head, and (b) countering charges from Jews like those of Daniel Goldhagen who writes:
“For centuries the Catholic Church. ..harbored anti-Semitism at its core, as an integral part of its
doctrine, its theology and its liturgy” (p. 23).

In chapters one through twelve, Jones show us the first 1800 years of the exploits of the
Revolutionary Jew. As he explains everything from why St. John referred to the Jews of his day,
twice, as the “Synagogue of Satan” (Ap 2:9; 3:9); to the futile efforts of Julian the Apostate to rebuild
the Jewish temple in the fourth century and the coincidence of this fiasco with the rise of the Arian
heresy that denied the deity of Christ; to the Catholic Church’s crusades beginning in the eleventh
century to take Jerusalem back from the Jews, Jones gives us remarkable insight into the back and

forth struggle between the Church and the Jews that has continued unabated until this present day.
I would venture to say that few people in the world realize how prominent and how divisive the
Jews have been throughout the last two millennia, since our classroom history books simply do not
address it from that particular perspective, and, in fact, are forbidden to do so for fear of being
stigmatized by the show-stopping label of “anti-semitism.” If I am reading Jones correctly, I believe
he is telling us that the time is long overdue to diffuse that epithet and educate ourselves and our
children to the truth in order to uphold our own faith and devotion to God and the Catholic Church.
All in all, as we witness the innovative way the Jews, a highly outnumbered and ostracized
people, have sought their way into the upper echelons of society, they are, for lack of a better
worldly estimation, noteworthy examples of what L. Ron Hubbard once said was the main
motivation for man’s drive – the will to survive. And there was one thing that made the Jews’
collective will to survive seem stronger, at times, than other societies, especially at the beginning of
the second millennium. As Jones, quoting partially from Norman Cohn, puts it: “‘What made the
Jews remain Jews,’ according to Cohn, ‘was … their absolute conviction that the Diaspora was.. .a
preparation for the coming of the Messiah and the return to a transfigured Holy Land. ‘….At the close
of the 1 1 th Century, ‘it was no longer Jews but Christians who cherished and elaborated prophecies
in the tradition of ‘Daniel’s dream’ and who continued to be inspired by them.’ The temptation to
look for heaven on earth was known as Judaizing….What sharply distinguished the Jews from other
peoples was their attitude towards history and in particular towards their own role in history.
‘Precisely because they were so utterly certain of being the Chosen People,’ Cohn tells us, ‘Jews
tended to react to peril, oppression and hardship by phantasies of the total triumph and boundless
prosperity, which Yahweh, out of his omnipotence, would bestow upon his Elect in the fullness of
time.’ …Through their suffering, the Jewish people would liberate all mankind. The Christian
undertone is unmistakable. Moses Hess would take this reasoning to its logical conclusion in the
19th Century, claiming the Jewish people had become its own Messiah. …The millennialist kingdom

that will be ‘the culmination of history’ and that ‘will have no successors’ found numerous
adherents from Karl Marx to the neoconservative Francis Fukuyama, whose The End of History
announced the neoconservative millennium when Marx’s millennium failed” (pp. 94-95).
It is this “Chosen People” mentality, spurred on by a rehashing and resizing of it in the Talmud,
the Zohar, Mendelssohn, Hess, Marx, and even in gemmatria, that persists in the Jewish mind and
serves as the impetus for much of their “revolutionary” posture. As Jones sees it, to make the
~6~

revolution work to their advantage, either the Jews would foment their own rebellion, or they
would climb on the back of some Gentile rebellion and reap whatever fell from the apple cart, as it
were. Always, of course, the ultimate crosshairs were set on the Catholic Church. On this theme,
Jones goes through the Bohemian revolt in 1412 in which “Jews were converting in unprecedented
numbers in Spain, and those who did not convert were looking nervously for a safe place to land.
And Bohemia, the jewel of central European Catholic and monastic culture, was on the verge of the
first full-blown revolution on European soil.” (p. 149); as well as the Protestant Reformation and
the subsequent Peasant revolt of the 1520s, from which “‘It is beyond question,’ Walsh continues,
citing a Jewish historian, ‘that the first leaders of the Protestant sects were called semi-Judaei, or
half-Jews, in all parts of Europe, and that men of Jewish descent were as conspicuous among them
as they had been among the Gnostics and would later be among the Communists'” (p. 268). After
this, Jones analyzes the Anabaptist rebellion, the Anglican rebellion and Freemasonry, showing how
the Jewish element was involved in each one, and how the Jews profited, both literally and
figuratively, from pitting one side against the other – a strategy that continues to this day when
dealing with their opponents.

Coming closer to modern times, Jones then comes to the revolution of 1848 in the wake of the
Enlightenment that had peaked in 1783. As Jones sees it, citing Haberer, “The continuity in radical
Jewish behavior was traceable to the Enlightenment in general and Mendelssohn in particular.

Haberer feels that Mendelssohn is the ultimate source of Jewish Nihilism…” (p. 653). There was also
“Jewish nationalism or Zionism, which reared its ugly head in 1862 with the publication of Moses
Hess’s tract Rom und Jerusalem” (p. 571). With the papal states diminishing and Italy becoming
nationalized, Hess saw that “with the liberation of the eternal city on the Tiber, the emancipation of
the eternal city on Mt, Moriah begins” (p. 591). In Russia, “groups of Judaizers spread with ‘wide
dissemination'” (p. 576). In essence, the Jewish gospel was spread by revolution. Jones adds: “As
Moses Hess predicted in Rom und Jerusalem, the Jews became revolutionaries within ten years of
the arrival of the Enlightenment in Russia… ‘Its members,’ Isaiah Berlin wrote, describing the new
Jewish-Russian intelligentsia, ‘thought of themselves as united by something more than mere
interest in ideas; they conceived themselves as being a dedicated order, almost a secular
priesthood, devoted to the spreading of a specific attitude to life, something like a gospel.’ Once the
ideas of the Enlightenment cracked open the orthodox shell surrounding the shtetl, Jews saw their
participation in revolution as ordained by God. Revolution was the task of God’s chosen people”
(pp. 647-48).

And revolutions were supported by lots of money. While Bauer said: “If they wish to become
free the Jews should not embrace Christianity, as such, but Christianity in dissolution, religion in
dissolution; that is to say, the Enlightenment, criticism and its outcome, a free humanity,” Marx, in
his book The Jewish Question, had no qualms saying that “‘the proven basis of Judaism’ is ‘practical
need and self-interest’; that ‘the worldly cult of the Jew’ is ‘Huckstering,’ and that ‘his worldly god’ is
Money” (p. 585), noting that, by this time in history, “The Jew has emancipated himself in a Jewish
manner, not only by acquiring the power of money, but also because money has become, through
him and also apart from him, a world power, which the practical Jewish spirit has become the
~7~

practical spirit of the Christian nations. The Jews have emancipated themselves in so far as the
Christians have become Jews” (p. 586).

Jones adds: “Salvation, in other words still came from the Jews, but now it was a different kind
of salvation— Utopian socialism— coming from a different kind of Jew, the underground
revolutionary terrorist…. The Czar was simply the Pharaoh in his latest incarnation” (p. 654). This
mentality led to the other key ingredient of revolution – assassination – and there were plenty of
cherem and messianic themes in the Old Testament to which the opportunistic Jew could appeal to
sanction the bloodbath and end the five-hundred-year Romanov dynasty with Karl Marx’s 1848
Communist Manifesto as its ideological blueprint. Bolshevism, which Jones proves beyond the
shadow of a doubt was primarily a Jewish movement bent on the destruction of world religion and
the overthrow of civilization (pp. 743-58) and which even the American Hebrew said was “the
product of Jewish thinking, Jewish discontent [and] Jewish effort to reconstruct” (pp. 747), had
been well supported by the familiar Jewish banking names of Rothschild and Schiff (pp. 731-37). In
Germany, the same things began to happen. By 1918, “Jews filled the vacuum after the collapse of
the Reich reaching ‘the highest positions of authority’ in the Weimar Republic… which gained a
reputation as the ‘Judenrepublik’… redefining German culture as something most Germans found
repugnant” (p. 738). One of their own, Eugene Levine, made it a point to attack Eugenio Pacelli, who
was then a Vatican diplomat in Germany and later to become Pius XII (p. 738).
At this point Jones gives us a well-timed excursus on Daniel Goldhagen, the most prominent
Jewish writer today leading the charge accusing Pius XII, and many other critics, of “anti-semitism.”
According to Jones, Goldhagen’s Jewish apologetic in Hitler’s Willing Executioners, would have the
world believe that “…nothing Jews do or don’t do can cause people to either like or dislike them.
Their behavior has no effect on other people’s behavior because the fundamental fact of life is
irrational anti-Semitism based on ‘millennium old urge that powerfully infected and shaped
European history,’ to give Charles Krauthammer’s formulation. So, Palestinian animus toward Jews
has nothing to do with how the Israelis have treated them for five decades. And the pogroms in
Russia in the 1880s following the assassination of the czar had nothing to do with the perception

that Jews were in the forefront of the revolutionary terrorism there. And the specter of Bolshevism
that haunted Europe during the ’20s had nothing to do with Hitler’s rise to power, because nothing
causes anti-Semitism. It just is. The historical record tells a different story” (p. 743).
Jones goes on in the next dozen or so pages to give us the actual “historical record,” and it is
indeed eye-opening. Just this information alone is worth the price of the book, for it confirms once
and for all why his book was titled “The Revolutionary Jew,” You will see quotes from such Jews as
Elie Wiesel who said: “We have to make revolution, because God told us to. God wants us to become
communists,” and admissions from popular presses such as the Chicago Tribune which wrote that
Bolshevism was “an instrument for Jewish control of the world” (p. 752). Concentration camps,
Jones informs us, were the invention of Soviet Jews, not Hitler (p. 757). Millions of Christians,
Muslims and political opponents to Bolshevism were slaughtered in the Gulag long before
Auschwitz. In fact, Jones seeks to set the record straight for Hitler’s main motivation to power – the
threat he saw coming from the Jewish leadership in communist Russia. In one of his more
~8~

astounding revelations, Jones, in his unique candidness, reveals that: “Hitler rose to power by
convincing a significant portion of the German people that Jews and Bolsheviks were one and the
same thing. National Socialism was a reaction to communism. Goldhagen’s statement that anti-
Semitism has nothing to do with Jewish behavior renders an entire era incomprehensible. More
comprehensible is Saul Friedlander’s claim that ‘hatred for communism played a greater role in the
rise of Hitler than anti-Jewish attitudes.’ Hitler was stymied by Jewish assimilation and German
acceptance of it; he could not have turned people against the Jews without the threat of Bolshevism
and the experience of the Bavarian Soviet Republic, which he referred to as ‘temporary Jewish rule.’
In Mein Kampf, Hitler wrote ‘in 1918 it was still not possible to talk about programmatic anti-
Semitism. I can still remember the difficulties one encountered as soon as the word Jew was
mentioned. You were either looked at as if you were crazy or you encountered the stiffest

resistance.’ In 1933 Hitler told Max Planck, ‘I have nothing against the Jews qua Jews. But the Jews
are all communists, and these are my enemies, and it is against them that I am fighting.’ As evidence
that anti-Communism trumped racism, von Bieberstein quotes Hitler’s saying ‘Lieber sind mir 100
Neger im Saal, als ein Jude.’ ‘Better a hundred Negroes in the room than one Jew.’ In a diary entry
for February 10, 1937, Hans Frank wrote, ‘I confess my belief in Germany … which is in truth God’s
tool for the extermination of evil. We are fighting in God’s name against the Jews and their
Bolshevism. God protect us.’ Hitler always maintained the Jew was his enemy primarily because the
Jew spread revolution. In a table talk entry dated June 7, 1944, he still maintained ‘without Jews
there would be no revolution.’ Nazi theoretician Alfred Rosenberg said: ‘Bolshevism is in its essence
the form of Jewish world revolution… There is no such thing as Bolshevism without Jews'” (p. 750).
But Hitler was not the only one who recognized the “Jewish connection.” Even the Catholic
periodical La Civilta Cattolica, which published the article “World Revolution and the Jews,” stated
that communism was “the perversion of a Semitic fantasy” that came “from the Jewish race” (p.
754). In fact, many Catholics in the hierarchy concluded that communism became the ultimate
weapon for the Jews to topple the Catholic Church. Jones tells us that, “Polish bishops traced the
Bolshevik fury to the ‘traditional hatred’ Jews felt for Christendom.” The bishops released a pastoral
letter in 1920 stating that “the true goal of Bolshevism is world conquest. The race which has the
leadership of Bolshevism in its hands. ..is bent on the subjugation of the nations… especially because
those who are the leaders of Bolshevism [the Jews] have the traditional hatred toward Christendom
in their blood” (p. 753). Fr. Erich Pryzwara, SJ, in his 1926 book Judentum und Christentum, using
quotes from Martin Buber and other Jewish thinkers, traced this ideology to “‘its roots in Jewish
messianism,”‘ forcing him to conclude that “the Jew ‘is driven to become the tireless revolutionary
of the Christian world by an inner necessity’ [the Jew] is ‘driven to his tireless activism by his
deepest religious convictions, He is truly the restless Ahasver'” (p. 753). As Jones concludes: “The
social dislocation that followed defeat after World War I allowed the revolutionary movement to

achieve its greatest successes. The Jews could avenge themselves on the traditional Christian
monarchies that had persecuted them. The Jews, according to Lerner ‘were enthusiastic
representatives of the collapse of traditional communities because those communities
discriminated against Jews.’ Stanley Rothman and S. Robert Lichter maintain ‘the goal of the Jewish
radicals was to alienate the Christians from their society just as the Jews had been alienated from
those same cultures.’ In 1849, in Israels Herold, Karl Ludwig Bernays explained The Jews took
~9~

revenge on a hostile world in a completely new way.. .by liberating mankind from every religion and
any kind of patriotic sentiment.’ In the November 30, 1917 issue of The Jewish Chronicle, Trotsky
was described ‘as the Avenger for Jewish suffering and humiliation’ under the Czars” (p. 753). After
reading the arsenal of Jewish and Gentile corroboration supporting his thesis of the “Revolutionary
Jew” reaching the final stages of gestation in 20th century Bolshevism, an astute Catholic can cease
wondering why Our Lady pointed to Russia, and no other nation, as the demonic menace that would
be unleashed on the world if the consecration due her was not forthcoming from her children.
Intermittently throughout the second half of his book, Jones interludes with several chapters
on the relationship between the Jews and the Blacks (e.g., Ch. 14: Ottilie Assing and the American
Civil War; Ch. 16: Redemption of the South and the NAACP; Ch 17: The Trial of Leo Frank; Ch 19:
Marcus Garvey; Ch. 20: The Scottsboro Boys; Ch. 22: Lorraine Hansberry; Ch. 29: The Black
Panthers). Admittedly, I don’t have as much interest in this side of the debate, and since this review
is limited in length, I will leave these chapters to the enthusiast who wants to glean a wealth of
information from the pen of Dr. Jones. Suffice it to say, in my reading of the chapters, Dr. Jones
presents a cascade of facts and analysis that convincingly demonstrates how the Jew often exploited
the Negro for his own profit, much like the Southern Poverty Law Center does today, an
organization, we should add, that wastes no time in stigmatizing critics of such Jewish oppression
as “anti-semites,” as Dr. Jones himself can testify (http://www.culturewars.com/2008/CUA.htm).

Jones adds some interesting side lights to the issues, such as the real story of Fr. Charles
Coughlin, the Canadian born Irish Catholic priest who reached over 30 million Americans through
his radio show The Golden Hour of the Little Flower but was brutally and unjustly attacked by the
pro-Jewish press as an “anti-semite” (pp. 825-827); and the story of General George Patton who,
with Secretary of War, Henry Stimson, “‘protested against the pro-Jewish clout in the military
government’ and “a conspiracy of international bankers, labor leaders, Jews and Communists…” (p.
830-31); as well as the massive social engineering and “sensitivity training” plans of B’nai B’rith and
the ADL to deter people, including government, business, police, etc., from voicing any criticism of
Jewish ideologies and politics (p. 835).

One of the more intriguing and informative dimensions of Jones’ book is the attention he pays
to the demise of the Catholic Church’s influence at the hands of ideological Jews, especially in
America. First on the agenda was the effort to increase the already wide “separation of church and
state” (a phrase, incidentally, Jones informs us was “a legal fiction created from one phrase in a
letter by Thomas Jefferson”) way beyond the bounds intended by the constitutional framers. By the
collaborative effort of a “WASP/ Jewish” alliance, the goal was to stop the United States from being
turned into a “Catholic country,” and the wider the margin created between church and state the
more successful the campaign would be. The strategy was clever. Rather than have Jews “stand
apart as a visibly distinct group, it would be wiser to Americanize and assimilate as quickly as
possible and insist that government must not support religion at all,” so wrote Elliott Abrams of the
Reagan administration, married to the daughter of Norman Podhoretz and Midge Decter, two of the
countries most outspoken Zionists. Not only did this alienate the Catholic Church, but as Jones
surmises, “it was tantamount to submerging America in Judaism. America was redefined in Jewish
~10~

terms, and the courts capitulated to the Talmudic redefinitions of American law during the high
noon of American judicial activism” (p. 837).

Jones has a knack for noticing watershed moments, and with that ability he informs us that,
“The man most responsible for de-Christianization of American culture was the AJC’s [American
Jewish Congress] Leo Pfeffer, who, says the AJC’s Murray Friedman, ‘advised, planned and argued
more church-state cases before the U.S. Supreme Court than anyone else in American history.’
Pfeffer’s ‘social revolution’ began with Everson in 1947 and culminated in Lemon v. Kurtzman in
1974. The one constant was Pfeffer’s animus toward the Catholic Church. …Friedman portrays
Pfeffer’s cases as a clear victory for the Jewish viewpoint. ‘Everson and McCullum,’ he writes, ‘in
which the committee, the ADL and Pfeffer’s Congress were joined together, were crucial victories’
because they ‘vindicated Pfeffer’s belief that litigation could be a primary tool to achieve the Jewish
agencies’ objectives.’ In reports to its members, the AJC put a less ethnocentric spin on Pfeffer’s
achievement, declaring ‘it had achieved a “social revolution” for religious equality,’ but the word
“revolution” let the cat out of the bag. ‘Joined now with the ascendant Jewish intellectual and
cultural elite and with liberal Protestant and civil liberties bodies, Jewish groups had come to play a
critical role in the ‘de-Christianization’ of American culture.’ Only the Catholics complained,
especially the Jesuits in their journal America. Friedman denounced ‘such criticism’ as ‘carrying
with it a whiff of anti-Semitism,’ a phrase he uses to discredit views he finds repugnant” (p. 838).
In the wake of the new consensus, a new movement was born – Neo-conservatism, or as David
Brooks candidly put it in the Wall Street Journal: “Neo means new and con means Jew” (p. 1007).
Jews had become more and more disaffected from both their communist roots and the Democratic
party and were seeking a firmer foundation to continue their ideological crusade, while at the same
time continuing the corralling of the Catholic Church. Enter William F. Buckley. Buckley launched
National Review, a “rallying point for the new conservatism” (p, 863). As Jones puts it: “National
Review existed to destroy competing conservatisms, especially those incompatible with the
internationalist foreign policy establishment. National Review used conservatism to mobilize
certain ethnic groups, e.g., Catholics, behind government policies. It existed to colonize certain

groups, to divide and conquer, and then get them to act against their own interests. NR was created
to destroy isolationist conservatism. Conservatives who criticized America’s march to empire were
demonized and decertified” (p. 864).

This posture was needed, of course, since both Pope John Paul II and Pope Benedict XVI had
vociferously condemned the war in Iraq which, incidentally, was another place where Catholics,
once protected by Sadaam Hussein, were now killed or dispelled by the thousands, even as they
were in Nagasaki and Hiroshima. Jones goes even deeper, citing Murray Friedman’s book The
Neoconservative Revolution: Jewish Intellectuals and the Shaping of Public Policy that “National
Review was run by Jews” (p. 864). Buckley was merely one of the “goyische front men,” that was
surrounded by “Buckley’s circle of Jews,” which included five Jews on the editorial board, and
others such as “Marvin Liebman, a former communist who came to conservatism via Zionism, in
particular via the terrorist organization Irgun Zvai Leumi.” In fact, Jones concludes: “Much of what
is attributed to William F. Buckley was the work of Jewish thinkers and financiers…. never a deep
~11~

thinker, Buckley relied on Jews for the heavy lifting…. Buckley’s job was to serve as a model for the
Catholic students from Villanova and Fordham who flocked to the YAF. His job was to destroy any
conservative movement not toeing the line of the internationalist establishment. All forms of
isolation were anathema. It also meant an all out attack on anything ‘anti-semitic'” (pp. 865-66).
Some of those Jewish thinkers were people like Bill Kristol, son of Zionist icon Irving Kristol. As
Jones notes: “Bill Kristol was part of an aggressively Jewish younger generation of neoconservatives
raised to think of themselves not as outsiders but as destined to haunt the halls of power in
Washington and to rule the world” (p. 1053). In the end Jones says: “Before long it became clear
that conservatism became whatever certain Jews defined as conservatism, and any conservative
who disagreed was expelled from the synagogue of organizations like the Philadelphia Society by
being labeled an anti-Semite…. Even the philo-Catholic Jews at National Review were unable to get

beyond the rhetoric of Messianic, revolutionary politics, and unable to tolerate anyone who
disagreed with their essentially Talmudic understanding of conservatism…. Real conservatism was
Jewish. Real conservatism was Talmudic. Real conservatism was revolutionary. Or, as Friedman
puts it: ‘Meyer declared, in a manner Jewish Neoconservatives would adopt later, “a revolutionary
force” had shattered “the unity and balance of civilization”‘” (p. 867).
As Dr. Jones heads for the home stretch in chapters 24-32, even more startling information is
revealed. This, to me, is the most relevant part of the book because it hits so close to home – the
generation of Americanism that I lived through for the past forty years and wondered what the
heck was going on with this country. Thanks to Dr. Jones, as Johnny Nash’s song says, “I can see
clearly now, the rain is gone, I can see all obstacles in my way.” As we noted previously from quotes
of both Jewish and Gentile authors, it is no secret that the Jews at large, in their messianic
consciousness, seek to restore the fame and fortunes they had in bygone days. This seems to be the
drive that drives them like no other. Once Catholics are educated to this secret ideological design,
things will change, which, I believe after talking with Dr. Jones about his book, is the very purpose
he wrote The Revolutionary Jew. His book is not merely a history lesson. It is a gauntlet being
thrown down to decide who is going to influence the hearts and minds of mankind, Jewish thoughtmodes
or Catholic thought-modes. Forgive me for being blunt, but if you don’t come out of this
discussion believing one way or the other, then you haven’t understood a word of Jones’ book, or
you just may be afraid to commit to the truth he is giving you.
Fortunately, more and more people are beginning to understand it. At Vatican II, Leon de
Poncins saw it, and he had to educate the 2300 bishops assembled there with his pamphlet Le
Probleme Juifface au Concile [“The Jewish Problem Facing the Council”]. Poncins, using “the texts of
Jewish authors themselves,” had such convincing documentation exposing the subterfuge and
subversion that Jewish ideologues were using to influence the Council, Pope Paul VI vetoed the
original draft of Nostra Aetate, and it exists today in a much modified form (yet, even then, it has

been consistently used as “‘a weapon designed to overthrow traditional Catholicism'” (p. 934)).
Poncins nixed Jules Isaac’s claim that “the Jews are ‘the people of the Old Testament’ by showing
they want, not a Messiah, but ‘a terrestrial reign in which they will control the social, economic and
political life of the nations…. Judaism seeks to impose itself as the sole standard and to reduce the
~12~

world to Jewish values'” (p. 928). As Jones sums it up: “From the Jewish perspective, the Vatican
Council was simply one more revolutionary moment of opportunity to ‘rectify Christianity,’ which
included, according to Jehouda, The Renaissance, the Reformation, [and] the Revolution of 1789.’
Like Rabbi Louis Israel Newman, Jehouda supported all of history’s revolutionary movements from
the Reformation onward. The upheaval began with Reuchlin, who ‘shook the Christian conscience
by suggesting as early as 1494, that there was nothing higher than Hebraic wisdom.’ In promoting
the Cabala, ‘Reuchlin advocated returning to Jewish sources,’ which unleashed ‘the new spirit which
was to revolutionize the whole of Europe’ and to find expression in the revolutions of France and
Russia. The French Revolution, according to Jehouda, ‘continues through the influence of Russian
Communism, to make a powerful contribution to the de-Christianisation of the Christian world'”
(pp. 929-30).

What was being reflected in Rome was being actualized in America. As Jones informs us:
“Beginning in 1970, Time was in the forefront of announcing the Jewish takeover of American
culture. ‘The United States,’ claimed Time, ‘is becoming more Jewish. …Among American intellectuals
the Jew has even become a culture hero.’ Time quoted poet Robert Lowell: ‘Jewishness is the center
of today’s literature much as the West was in the ’30s.’ Twenty years later, Time repeated the
theme, ‘Jews are news. It is an axiom of journalism. An indispensable one, too, because it is
otherwise impossible to explain why the deeds and misdeeds of a dot-on-the-map Israel get an
absurdly disproportionate amount of news coverage around the world'” (pp. 996-997). Time was
preceded by Look magazine which “on January 25, 1966, published an article explaining ‘How the

Jews Changed Catholic Teaching'” (p. 934). This was echoed by Leo Pfeffer in a speech in October
1976 on “The Triumph of Secular Humanism,” as he “declared victory in the culture wars and
announced the Jews had defeated the Catholics in their 40 years war over American culture. The
terms of the Carthaginian peace imposed on the defeated American Catholics included abortion,
pornography, the loss of Catholic academe, the redefinition of deviance, and the transformation of
discourse” (p. 1000). The sad thing is, Pfeffer is right. The evidence of a “Jewish takeover” is just
dripping from our society. Jones gives many examples to prove the case. By the 1960s, Yuri Slezkine
argued that “modernity was ‘about.. .dismantling social estates for the benefit of individuals, nuclear
families and book-reading tribes (nations). Modernization, in other words, is about everyone
becoming Jewish.’ Friedman says much the same thing. The Jews transformed American society
after World War II, remaking it in their image. The older generation of Protestant novelists and
poets, many of whom – e.g., T.S. Eliot and Ezra Pound – had serious reservations about modernity
even though their writing was “modern” in form, were replaced by almost exclusively Jewish
writers. Ernest Hemingway, F. Scott Fitzgerald, Ezra Pound, and T.S. Eliot, who came to prominence
in the ’20s, were replaced in the ’50s by Saul Bellow, Aaron Copland, Leonard Bernstein, Philip
Roth, J.D. Salinger, Norman Mailer, Arthur Miller, Herman Wouk, Bernard Malamud, and Alan
Ginsberg. Leslie Fiedler called it ‘the great takeover by Jewish American writers.’ Friedman says the
Jews not only wrote books, they also taught Americans how to dance (Arthur Murray) how to
behave (Dear Abby and Ann Landers) how to dress (Ralph Lauren), what to read (Irving Howe,
Alfred Kazin and Lionel Trilling) and what to sing (Irving Berlin, Barry Manilow, Barbara
Streisand)” (p. 919).
~13~

Modernization also brought Hollywood, which was purely a “Jewish creation.” “Tevye brought
about a curious change in American culture and Jewish identity. As Jews became more overtly
Jewish, Judaism became more American, and America became more Jewish. Fiddler on the Roof gave

a lot of attention to pogroms but never mentioned any connection to the assassination of two Czars
and the rise of the revolutionary Jew in Russia… because by then Tevye was living on the lower East
Side of New York” (p. 920). Jewish intellectualism brought things such as “Freudianism [which]
became a ‘salvation religion,’ with a priesthood and sacred texts. Ministers became therapists, and
therapists became ministers, and America became what Philip Reiff called the therapeutic state.
‘Freudianism, which was predominantly Jewish, proclaimed the beleaguered loneliness of the
newly “emancipated” to be a universal human condition.'” Reiff adds: ‘For many Jews, psychology
and Freud represented a path toward a more sophisticated, cosmopolitan America; for many
Catholics, Freud signified a heretical departure from fundamental religious values.’ And Jones
concludes: “Once psychology replaced religion, ethnic compartmentalization was no longer valid,
and the Jew, who was a ‘genius,’ became the guide to how everyone should live in the ‘modern’
world” (p. 921). The deleterious effects soon came. The Catholic viewpoint – the Christian
viewpoint of man’s psyche – was turned on its head. Jones shows the consequences: “The
redefinition of psychology was a revolution in the truest sense of the word,, ..the definition of
mental illness changed from passion out of control to passion repressed. This unleashing of sexual
passion from the bonds of reason corresponded with Jewish involvement in pornography and the
constant chafing at prohibitions against nudity in Hollywood films. The Jewish takeover of
psychology put instinct in the saddle, where it was used as cultural control…” (p. 921).
After Freud petered out, other psychological wizards took his place, and they were mainly from
Jewish intellectual ranks. Note the continuing theme of “revolution” that Jones keeps uncovering in
their literature: “…behaviorism was the refuge of divinity students who abandoned religion. The
third way of Erich Fromm, Carl Rogers, and Abraham Maslow was less aggressively atheistic but
still retained Jewish animosity toward the unthinking goyim, who needed to be liberated from
repression…. ‘Fromm wanted to reconnect secular Jewish idealists with the “revolutionary”
principles of their ancestors’…. Abraham Maslow debated changing his name to something less

identifiably Jewish, but decided not to because ‘Jewishness encouraged intellectual independence
and even rebelliousness.’ Like Carl Rogers, Maslow took Kurt Lewin’s research into group dynamics
and turned it into a weapon against unsuspecting goyim. In April 1962, Maslow lectured to nuns at
Sacred Heart, a Catholic women’s college in Massachusetts. Maslow noted in his diary that the talk
had been very ‘successful,’ which he found troubling. ‘They shouldn’t applaud me,’ he wrote, ‘they
should attack. If they were fully aware of what I was doing, they would [attack]'” (p. 922).
Where Freud, Fromm and Maslow were confined to books and university curricula, their
humanistic views found their way into our new 1960s color television sets, proving Jones’ point
that “under Jewish influence, American psychology became Talmudic” (p. 922). Joyce Brothers led
“a hoard of female Jewish advice columnists, who popularized and spread the tenets of Jewish
psychology in the mass media, contributing to the decline in sexual morals and the rise of feminism”
(p. 933). By the 1 970s, quoting Heinze, ‘If a woman were going to end up as a psychological adviser
to Americans, the odds were very good that she would be Jewish.’ Jones continues: “The Jewish
~14~

twins from St. Paul, Minnesota, Esther Pauline Lederer and Pauline Esther Phillips, became advice
columnists Ann Landers and Abigail Van Buren. They invariably advised ‘seek counseling’
whenever a troubled reader brought up a problem involving sexual morality. They and Joyce
Brothers contributed to the decline in American morals by psychologizing behavior that had
previously been considered under the purview of faith and morals. America’s largely Jewish advice
columnists had become experts in persuading goyische America to ignore what their consciences
and their ministers were telling them and to engage in Talmudic rationalization, abetted by the
psychologists, instead. When advice and attitude formation shifted to AM talk radio, Jews moved
here too. The most famous radio advice show host was Dr. Laura Schlessinger….” (p. 923).
“Before long” Jones writes, “the goyim felt they had to imitate the Jews if they wanted to be
published or performed. Jewish control of the media arose in the performing arts as early as the

1930s, when, according to Bloom, ‘Cole Porter… decided that he needed to steep his art in American
popular music’s ascendant Jewishness – to write “Jewish tunes” like those of Jerome Kern, Richard
Rodgers and George Gershwin'” (p. 983). In one of Jones’ more insightful discoveries, he catches
Jewish humorist Philip Roth inadvertently pulling away the curtain so that we can see clearly who
and what is behind the commercialization of Christmas and Easter. Read it carefully. This is one of
those “ah!” moments you experience in Jones’ book. Jones writes: “In Operation Shylock, Philip Roth
claims he got his program for cultural subversion by listening to Irving Berlin: The radio was
playing “Easter Parade” and I thought. . .this is Jewish genius on a par with the Ten
Commandments.. ..God gave Moses the Ten Commandments, and then he gave Berlin “Easter
Parade” and “White Christmas.” The two holidays celebrate the divinity of Christ – the divinity
that’s at the very heart of the Jewish rejection of Christianity – and what does Irving Berlin
brilliantly do? He de-Christs them. Easter he turns into a fashion show and Christmas into a holiday
about snow.. .[this] schlockified Christianity is Christianity cleansed of Jew hatred'” (p. 984). After
reading the above, it should come as no surprise that “Milton Berle competed head to head with
Bishop Fulton Sheen on prime time TV and lost. Fifty years later, Bloom says laconically, ‘shows like
Sheen’s no longer air in network prime time or even on the national cable spectrum.’ They have
been replaced by ‘the Shticks of numerous funny Jews, such as Seinfeld, Paul Reiser, Fran Dresher,
Richard Lewis, and Jenna Elfman,’ not to mention the ineffable Howard Stern, whose ‘conquest of
cable and radio, of movie theaters and bookstores, marks for better or worse the unequivocal
arrival of Jewish funniness’ as well as the triumph of Jewish sexual degeneracy. . . The average
American could chose Hollywood pornography or neoconservative wars in the Middle East for his
nightly entertainment” (p. 985).

Nowhere has Jewish ideology been more prevalent than in sexual matters and the abortion
issue. In his unique and unabashed candidness, Jones informs us that, “The abortion movement was
part of the sexual revolution. The abortion revolution was, nonetheless, unique. It coincided with

the rise to cultural prominence of American Jewry in the wake of their breaking of the Hollywood
production code and the Arab-Israeli Six-Day War, when it became the opinion of the WASP state
department elite that Israel was a strategic asset in America’s quest to secure oil in the Mid-
East…. Jews were the vanguard in the abortion movement as they were the vanguard of Bolshevism
in Russia and of pornography in the United States. The movement to overturn abortion laws in New
~15~

York was an essentially Jewish movement that saw itself as a revolutionary force against the
darkness of Christianity in general and the Catholic Church in particular. The movement was
certainly not exclusively Jewish, but it could not have survived or succeeded without Jewish
leadership” (p. 943).

Obviously, this was yet another instance of “revolution” Jews were perpetrating on society.
Once again, Jones uncovers this key word in the writings of Jewish abortion advocates. Prior to his
conversion to the pro-life side, “…Nathanson considered abortion a revolutionary act and. ..he
considered himself a revolutionary because of the fact that he was Jewish. ..he became, in his own
words, ‘an enlistee in the Revolution'” (p. 942). Jewish hatred for the Catholic Church shines
through in these instances like no other light can reveal it. “Shortly after meeting Nathanson, Lader
explained his strategy of legalizing abortion by attacking Catholics. The pro-abortion forces had to
‘bring the Catholic hierarchy out where we can fight them. That’s the real enemy. The biggest single
obstacle to peace and decency throughout all of history'” (p. 943). The tactics, like the act of
abortion itself, were nothing short of diabolical. “Lader brought Betty Friedan [author of The
Feminine Mystique] into NARAL, she brought with her the communist tactics she had learned from
her youthful work with the party. Making it seem that women, irrespective of ethnicity, supported
abortion was a ‘brilliant tactic'” (p. 944). “Then,” as Jones quotes Nathanson, The stage was set.. .for
the use of anti-Catholicism as a political instrument and for the manipulation of Catholics
themselves by splitting them and setting them against each other.’ NARAL would supply the press

with ‘fictitious polls and surveys designed to make it appear as if American Catholics were
deserting the teachings of the Church and the dictates of their consciences in droves'” (p. 944).
Jones adds: “Many self-described ‘Jews’ continue to lead the abortion movement and, most pitiable
of all, ‘rabbis,’ properly cloaked in the correct trappings, proclaim abortion is not only a necessity,
but a Good Thing for America,” and then Jones gives us two full pages of statistics to prove the point
(pp. 1041-42).

One might be puzzled as to how the Jewish neoconservatives managed to suppress the
traditional opposition to abortion represented by the evangelicals and other conservative groups.
The clever ploy that has worked so well in the past with other issues was now to be used against
abortion. By 1992, “The neocons, who had been silent on the issue of abortion, the prime political
issue among conservative Catholics, finally broke their silence and said that, compared to Israel’s
survival, abortion was of little or no significance. The same was true, with some exceptions, of
homosexuality, the other great “social issue” which motivated Catholics and Evangelicals” (p. 1038),
The irony of retrieving holocaust memories to put abortion and homosexuality in the back seat of
the Republican platform is that pro-life advocates had coined the term “The American Holocaust” in
a brochure depicting the abortion of the 40 million+ babies that had been killed since the 1 973 Roe
v. Wade decision. As Jones reveals: “A sidebar entitled ‘Who is Responsible for the American
Holocaust in California?’ listed names that were almost exclusively Jewish” (p. 1024). In any case,
the holocaust rhetoric works very well, especially in inciting militaristic advances against Israel’s
Arab neighbors, particularly Iran. During one recent AIPAC conference, even a young Jewish high
school student, Alice Ollstein, noticed the subliminal message. In what she calls “the carefully
manufactured atmosphere of fear and urgency” she noticed that ‘Everything was geared toward
~16~

persuading the audience that another Holocaust is evident.. .unless we get them first’ (p. 1068). It’s
no wonder that Jewish commentator GiladAtzmon says that organizations such as AIPAC and the

ADL ‘are all remarkably good in generating hatred against Jews’ (p. 1069),
As for sexual mores, the influence of secular Jews has been even more devastating. As Jones
puts it: “Once the majority of American Jews defined themselves as sexually deviant, pornography,
along with homosexual rights, feminism, and New Age goddess worship, became a natural
expression of their worldview. Because they controlled Hollywood, they could make their
worldview normative for the culture. The traditional animus against majority culture combined
with a decline in moral scruple led ‘the advocates of Woody Allen’ [a term coined by Rabbi Dresner]
to pornography as a form of cultural warfare” (p. 1031). Consider that the advance of abortion and
pornography are not in a vacuum. Leading to them or coming from them are a whole host of
insidious societal perversions, such as artificial insemination, surrogate motherhood,
contraception, masturbation, pedophilia, teenage pregnancy, divorce, adultery, wife-swapping,
incest, bestiality, homosexuality, lesbianism, embryonic stem-cell research, sexually transmitted
diseases, etcetera. This is what everything from Sigmund Freud’s wish to release the sexual psyche,
to Benjamin Spock (who was educated in child-rearing at a Jewish pediatric institution; whose own
daughter committed suicide; and whose name was nevertheless immortalized in the Star Trek
character by the same name), has precipitated today. The Catholic rules, in contrast, are very
simple, and if followed precisely, will lead to a wholesome and happy life: marriage is for the joy of
creating children for God, and sex outside of marriage is forbidden, no exceptions.
As noted previously, the Jews knew that by creating a wide gap between “the separation of
church and state,” they would have the needed rationale to slip their revolutionary ideas past the
noses of those who built the nation on freedom of the press. Quoting Jewish icon Irving Kristol from
his 1995 book: Neoconservatism: The Autobiography of an Idea, Jones uncovers that, like secular
humanism, pornography was perceived as ‘good for Jews’ because it… “‘permits individual Jews a
civic equality and equality of opportunity dreamed of by previous Jewish generations. It is natural,
therefore for American Jews to be, not only accepting of secular-humanist doctrines, but

enthusiastic exponents. That explains why American Jews are so vigilant about removing all the
signs and symbols of traditional religions from “the public square,” so insistent that religion be
merely a “private affair,” so determined that separation of church and state be interpreted to mean
the separation of all institutions from any signs of a connection with traditional religions, The
spread of secular humanism throughout American life has been “good for Jews,” no question about
it. So the more, the better'” (p. 1034).

Of course, when all this degeneracy is exposed, the anti-semitic race card is soon to follow.
Jones reveals that “When British journalist William Cash wrote about Jewish control of Hollywood
in the October 1994 Spectator, Hollywood and its academic support troops reacted with rage
verging on hysteria. In the Los Angeles Times, Neal Gabler, author of An Empire of their Own: How
Jews Created Hollywood, attacked Cash’s article as ‘an anti-Semitic bleat from a reactionary
crackpot'” (p. 1035). In his usual penchant to sum up the situation in a few choice words, Jones
concludes: “William Cash’s and Joe Breen’s candor about Hollywood shows the battle over the
~17~

sexualization of American culture was a battle between America’s Jews and Catholics. From 1934 to
1965, Hollywood’s Jews were forced to repress their ‘permissive, value-free attitude’ in the films
they made. The golden age of Hollywood was not a collaborative effort; it was Catholics saving Jews
from their worst instincts. The Catholics lost, with dire consequences for the nation. The Rabbi
Dresner Jew declined and the Woody Allen Jew rose as an icon for the entire culture. The Catholics
lost the culture wars because they internalized Woody Allen Jewish values on sexuality, just as they
adopted WASP values on birth control” (p. 1036).

Jewish chutzpah was displayed no better than when Al Goldstein, the Jewish publisher of
Screw, was asked by Luke Ford why so many Jews were engaged in trafficking porn. Goldstein’s
answer was: “The only reason that Jews are in pornography is that we think that Christ sucks.
Catholicism sucks. We don’t believe in authoritarianism” (p. 1056). But there is a more practical

reason Jews dominate pornography, for it is a means to revolution. As even Luke Ford admits:
“‘Why does porn attract so many non-Jewish Jews?’ Because ‘even when Jews live in a society that
welcomes them instead of harassing them, many Jews hate the majority culture.’ Pornography
weakens the majority culture by moral subversion. Jews often lead in the application of new
technology. That meant using high resolution photography, the VCR, and the Internet to deliver
pornography just as it meant dynamite, forgery, and smuggling to bring down the Czar in Russia”
(p. 1055).

As he does intermittently through his book, Jones is careful to say that these sexual
peccadilloes are not indicative of all Jews or of all Jewish culture. Jones’ lengthy description of Rabbi
Samuel Dresner’s opposition to the degenerate Jewish culture is noteworthy (see ch. 31 : “The
Jewish Takeover of American Culture”). At one point Jones quotes from the Jewish authored
Bookleggers and Smuthounds: The Trade In Erotica 1920-1940, which states: ‘While few Jews are
radical, many radicals (and pornographers) are Jews. Writes non-Jew Ernest van den Haag in The
Jewish Mystique, “Out of one hundred Jews, five may be radicals, but out of ten radicals, five are
likely to be Jewish”‘” (p. 1056).

In his Epilogue, The Conversion of the Revolutionary Jew, Jones ties up some loose ends
regarding the definition and application of both what it is to be a Jew, an anti-semite, a Zionist and
even what “Jewishness” is. He does a masterful job. He also gives his opinion regarding the future
of the Jews and Israel. He recognizes that, when all is said and done, this is a spiritual battle. It is a
battle for who will win the Jewish soul – Christ or the devil. As he puts it: “The final collapse of
Jewish resistance to Logos will take place when they have reached the pinnacle of worldly power.
At no time in the past 2000 years have Jews had more power than now. The Jews possess Jerusalem
and, according to reports, plan to rebuild the temple, lending credence to the belief the stage is set
for that last great battle over who will rule the Jewish soul” (p. 1073).
The only point in the book of which I take issue with Dr. Jones is his belief, and admittedly a

very popular belief among Catholics, that just prior to the return of Christ we will witness a large
conversion of the Jews (pp. 1073-1074). After extensive study of this issue for the past 35 years, I
have come to the conclusion that there is very little if any solid evidence to support the claim.
Similar to the dubious belief among many of the Fathers that the “Sons of God” of Genesis 6:2 were
~18~

fallen angels who impregnated human females of their choosing, the idea that there would come a
massive conversion of Jews in the distant future from the evangelistic efforts of a resurrected Enoch
or Elijah was based on a very shaky theological foundation. It was an idea that began in the
chiliastic eschatology of the very early Fathers (e.g., Irenaeus, Justin) since they believed that a large
number of converted Jews would be needed to rule in a 1000-year reign of Christ on earth,
otherwise known as “millennialism.” But when the Catholic Church officially rejected millennialism
at the Council of Ephesus (and later by Pius XII), somehow the “mass conversion of Jews” theory
hung on in many later patristic writings, even though the new anti-chiliastic eschatology introduced
by Augustine really had no practical room for it. The only passage that believers in a future Jewish
conversion point to, both then and now, is Romans 11 :25-26, but as the history of interpretation
shows, not one patristic or medieval theologian ever did a thorough exegesis of the passage to
demonstrate how such a conclusion can be logical and safely derived from those verses. For further
information on this topic, see my 37-page article titled: “Will Enoch and Elijah Return to Preach to
the Jews?” at the website (http://catholicintl.com/catholicissues/enoeli.pdf).
Finally, I want to thank and congratulate Dr. Jones on a truly remarkable book, a book that is
both long overdue and stands as one of the greatest of all time.

7. An Interview with Dr. E. Michael Jones on
The Jewish Revolutionary Spirit

by Martin Vianney

This interview appears in the September 2008 issue of Culture Wars .

It was once said of Michael Jones that he was too radical to be a conservative and too
conservative to be a radical. There is one word that always describes the man and his
writing. Controversial. Jones, however, would say that a different word describes his
writing. Catholic. And he would doubtless add that if one writes in the modern age as a
Catholic one is necessarily controversial.

However, even by these standards Michael Jones’ latest book, The Jewish Revolutionary
Spirit and its Impact on World History , is his most controversial and ambitious book to
date. At 1,200 pages this tour of history which shines a theological light on conflicts
between Catholics, Protestants, Jews and revolutionaries though the ages is intended to
provide a key to understanding the present age.

I discussed the book with Dr Jones and tried to find out the thesis of the book and explore
some of the difficult theological and political issues it brings up.

1 . What made you decide to write this book?

Reading Daniel Goldhagen’s attack on Pius XII. Suddenly, I realized that all of the talk
about a new era of Catholic/Jewish relations following Vatican II was a decidedly one-way
street. Virtually every celebration of Nostra Aetate’s various anniversaries was
characterized by Catholics apologizing for everything from St. John’s Gospel to the
Holocaust and Jews renewing their attacks on the Church as the font of all anti-Semitism
with renewed chutzpah.

2. Were you surprised by the size of the undertaking?

The surprise came when I realized that the book was 1,200 pages long, in spite of a rather
rigorous paring down during the editing process.

3. What do you mean by Jewish?

A Jew is now a rejecter of Christ and thereby to some extent a rejecter of Logos, which is
the Greek word for the rational order of the universe. Insofar as they rejected Christ, the
Jews rejected Logos, and in rejecting Logos, they rejected the order of the universe,
including its moral or political order. As a result, they became revolutionaries, a decision
they solemnly ratified when they chose Barabbas over Christ.

4. But even your book allows that there is some racial element. After all, many
rejecters of Christ/Logos are not Jews. And the Jews are seen in the New Testament
as a distinct people who will perdure until the End Times when there is a prophecy of
conversion. So surely a Jew is not a rejecter of Christ/Logos simpliciter?

A Jew is an ethnic Jew who has rejected Christ. An ethnic Jew who has accepted Christ is
not a Jew. Ethnicity is the necessary but not sufficient condition for being a Jew. The
sufficient condition is rejection of Christ. This was ratified by the Israeli Supreme Court
when they denied Oswald Rufeisen citizenship because he had been baptized a Catholic.
From a more religious perspective I note in the book the words of Jewish scholar Jacob

Neusner: “While not all Jews practice Judaism [it is] the iron-clad consensus among
contemporary Jews, Jews who practice Christianity cease to be part of the ethnic Jewish
community, while those who practice Buddhism remain within.”

5. What relation, then, does Judaism have with the religion of the Old Testament? What
place do the Temple, the Torah and the Talmud have in Judaism?

Judaism is not the religion of the Old Testament. Catholicism is the religion of the Old
Testament. Anything that claims to be the religion of the Old Testament must have a
Temple, a priesthood, and sacrifice. After the destruction of the Temple in 70 AD, Judaism
had none of these things, but the Church had all of them. The Temple was Christ, who
explicitly stated that he was its replacement. The Church also had the priesthood, which
celebrated the new sacrifice, which was the unbloody sacrifice of the Mass.

Judaism as we know it is a religion that was created by Jochanan ben Zacchai after the
destruction of the Temple. It was, as Jews have to admit, not the Old Testament religion,
because the Jews at that point had no Temple to perform the sacrifices which were needed
to fulfil their covenant. As a result, the Jewish religion became a debating society or
school, which met at synagogues. The codification of those debates became known as the
Talmud, which got written down between the third and seventh centuries AD. The Talmud
is a systematic distortion of the Torah — “Whatever the Torah forbids, the Talmud
permits” — whose purpose is to keep the Jewish people away from Logos and in bondage to
Jewish leaders.

6. What do you mean by Revolutionary?

Any attempt to overthrow the state or the cultural order of a particular people and replace it
with one or other version of Messianic politics which promises us all heaven on earth but
ends up delivering something quite different.

7. But surely there are cultural orders that are largely at odds with Logos. Should not
these be overthrown? Moreover, are people like Caiaphas and Annas revolutionaries?
Many would regard them rather as reactionaries, fearful of the people’s reception of
what they took to be a worldly Messiah.

In Spe Salvi, Pope Benedict XVI reminds Catholics that the way of revolution, the way of
Spartacus and Simon bar Kokhba, is not the Catholic way. He says this knowing, I’m sure,
that Aquinas justifies the overthrow of unjust regimes in some instances. We don’t know if
Annas and Caiaphas would have joined in the revolution against Rome over 30 years after
Christ’s death. I think it is reasonable to think that they would.

8. What do you mean by Spirit?

What the Germans call Geist, which is to say what Aristotle and Plato would call “form,”
as in “the soul is the form of the body.”

9. Christians today appear to be most at risk of persecution in Islamic countries and places
like China. Aren’t these places where the Jewish Revolutionary Spirit never took hold?

I disagree. No one has been persecuted more ruthlessly than the Catholics of the United
States. We simply lack the vocabulary to describe that persecution. That’s why I have
written, in addition to The Jewish Revolutionary Spirit: and its Impact on World History,
Libido Dominandi: Sexual Liberation and Political Control, and The Slaughter of Cities:
Urban Renewal as Ethnic Cleansing.

10. But in terms of killing and degradation you still need to account for the enormities
which continue to be committed in these countries. One is not banned on pain of death
from hearing Mass in the US so we cannot dismiss the persecution in other parts of
the world, parts not obviously infected with the Jewish Revolutionary Spirit. Bloody
persecution has often been more effective in wiping out Christians than ethnic
cleansing of a non-lethal kind. Where do states like China and Saudi Arabia fit with
regard to the Jewish Revolutionary Spirit?

The Gospel tells us not to fear those who can kill the body. I think the point is that there are
worse things in this life than physical persecution. Moral corruption is one of them because
it kills the soul. And if one thing characterizes the Catholics of the babyboomer generation
it is moral corruption, for which they bear responsibility, but we’re talking, nonetheless,
about a moral corruption which was foisted on them by their parents’ generation, through
the media, through the corruption of Catholic education, and all of the insidious means I
described in Libido Dominandi.

The last time I looked China was a communist country. Communism is one of the prime
examples of the Jewish revolutionary spirit. Saudi Arabia is run by the Wahhabi sect of
Islam. I do not deal with the relationship of Islam to Judaism in the book, but in it you’ll
find a milder form of the rejection of the cross and suffering in favor of a more carnal
vision of worldly power and wealth.

1 1 . What do you say to people who view the Islamic world as a greater threat to the world
than this Jewish Spirit?

It depends which “people” you mean. I can understand why Serbs, given their history,
would view Islam as a greater threat than the Jewish Revolutionary Spirit, although they
certainly suffered under the imposition of Communism. However, when I hear an
American talk about the dangers of “Islamofascism,” I think it’s an infallible sign that I am
in the presence of either a propagandist, an intellectual coward or a useful idiot.

12. What do you take the term anti-Semitism to mean?

Anti-Semitism is a form of biological determinism or racism which claims that Jews are
prisoners of their DNA. This would manifest itself in the Church, for instance, if someone
were to say that a Jewish convert could not be trusted. This ugly attitude has always been
repudiated by the Church, which has always maintained that Jewish converts are to be
accepted “without calumny.” It came out very clearly in Erasmus’s attack on Pfefferkorn,
which I cover in my book. Anti-Semitism is the flip side of Jewish racism, which claims
that Jews are superior because of their DNA. This idea is put forth by the Jews who
question Jesus in the Gospel of St. John. They claim that they are somehow racially
superior to everyone else because they are the “seed of Abraham.” A recent manifestation
of this racial outlook was the Charles Murray symposium on Jewish intelligence held at the

American Enterprise Institute.

13. But aren’t there forms of anti-Semitism that are not explicitly racial? For
example, if someone shows a great propensity to believe the worst of Jews in spite of a
mountain of evidence to the contrary, is he not an bigoted anti-Semite (just as
someone might be an anti-Catholic who believes all priests are child abusers in spite
of the evidence), even if he has no beliefs about inferior DNA?

No, anti-Semitism is a racial concept. Being anti-Jewish is something else. It can be
rational, as, for example, in the Gospels and Acts of the Apostles, where it is a
manifestation of the rejection of the rejection of Christ that is obligatory for all Christians,
or it can be irrational, but it’s fundamentally different from anti-Semitism, which is racial.

14. In your book you refer to your friend the late Rabbi Dresner, a highly moral Jew (and
author of Can Families Survive Pagan America and Rachel). Does he not represent a type
of Judaism that takes the Torah seriously and is thoroughly Jewish yet not infected with a
Revolutionary Spirit?

Yes, I wish Rabbi Dresner were alive today. He was a man who was open to the truth and,
incidentally, an admirer of my writing, who would urge the Catholics he knew to support
me by subscribing to Culture Wars. On the other hand, he would also write to me and
chastise me for talking about Jewish villains. He came to the defense of Leo Pfeffer, who in
my opinion was a Jewish villain if ever there was one. So he was torn, as I said in the
article I did on him after his death, between Torah and Ethnos. I have no doubt that he was
a sincere follower of Torah. But he was also troubled by the fact that virtually every
prominent Jew in America — he was particularly annoyed by the cult of Woody Allen — was
a proponent of some sort of revolutionary subversion of the moral law. As I said, I wish he
were alive today. I would like to know what he would have thought of The Jewish
Revolutionary Spirit.

15. You refer to neoconservatism as a Jewish movement, yet the majority of Jews in the US
are opposed to it, just as they were to the Iraq war.

We’re talking about successive revolutionary movements here. Most Jews still retain an
ancestral allegiance to the Messianic ideologies known as Marxism, socialism, communism
— in general — the ideologies of the left that were regnant among American Jews during the
middle of the 20 th century. Zionism didn’t really catch on among American Jews until the
collapse of the Black- Jewish alliance and the 1967 Six-Day Arab Israeli war.

16. Yet you certainly see Neoconservatism as a Jewish Revolutionary movement. Why
do you think this and could you tell us what you think Neoconservatism is?

First of all, Irving Kristol, the founding father of neoconservatism, was a Trotskyite during
his college years. If you look at the tenets of neoconservatism— perpetual war, the uprooting
of social structures, hierarchies, classes – you see that all the major elements of Trotsky’s
version of messianic politics have been maintained, mutatis mutandis, with the United
States instead of the Soviet Union now being the land that is going to liberate the world.

17. You seem to see Protestantism as an inherently Judaizing religion. Can you explain

why?

Because when the Catholics who wanted to break with the Church needed an alternative
authority that was as authoritative as the Church they invariably turned to the Old
Testament. John Milton’s treatise on divorce, in which he appeals to Moses as a greater
authority on the issue than Christ, who clearly forbade what Milton wanted to have
approved, is a classic instance of what I’m talking about. Judaizing also flowed naturally
from the Protestant notion of sola scriptura. If the Bible is our only guide, it’s quite natural
that the Old Testament will predominate in any question, because there are more books in
the Old Testament, and, from a carnal point of view, they are also a lot more interesting.
The Old Testament detached from the New Covenant and the Church becomes a gross
distortion of what it is meant to be.

18. Aren’t some of the great critics of Judaism Protestants – e.g. Martin Luther and
Johannes Andreas Eisenmenger. Why should this be?

I can’t speak for Eisenmenger, but I do know that Luther was extremely pro- Jewish at the
beginning of his career, operating under the principle that the enemy of his enemy (in this
case, Rome) must be his friend. Luther also felt that once the Jews were exposed to the
gospel in its purity (i.e., as preached by Martin Luther), the Jews would convert in droves.
When this didn’t happen, Luther (who was nothing if not choleric) turned on the Jews and
wrote the violent diatribe against them in the 1540s for which the Lutherans have been
apologizing ever since.

19. What is the relation between Freemasonry and the Jewish Revolutionary Spirit?

Freemasonry is another word for what Frances Yates would call “Christian Cabala.” It was
the “scientific” reaction to the excesses of the Judaizing Englishmen known as Puritans.
But the “science” in question derived, via people like Fludd, Bacon, and John Dee, from
the Cabala, which was Jewish magic.

20. Arguably the most important European revolution was the French Revolution (not to
mention the English Reformation). Yet in the French Revolution there is no evidence of
extensive Jewish involvement. Doesn’t this present a problem for your thesis?

The French Revolution was a black operation which, as they invariably do, got out of
control. The Whigs who came to power in England after the Glorious Revolution of 1688
used the Masonic lodges on the continent to spread Enlightenment propaganda among the
Catholic French in order to bring down the House of Bourbon. Voltaire was, as Alexander
Pope suspected, a Whig operative and spy. The goal was to bring about the French version
of the Glorious Revolution, but when that black operation took on a life of its own and
careened out of control, the English were appalled by what they had wrought and declared
war on France.

So the French revolution derived from Freemasonry, which was, as I stated above, a form
of Cabala. This, of course, rightly leaves the whole question of direct Jewish involvement
in the French Revolution out of the picture. But as Daniel Pipes has pointed out, the
evidence is there, even if not as he would portray it. When Barruel got the evidence, in
the letter from Simonini, he simply suppressed the evidence, even though he received

a letter from both the pope and Napoleon’s uncle supporting Simonini’s allegations.

21. You have much to say about Russia but say very little about Stalin’s anti-Semitism.
Why, according to you, were the Jews persecuted by Stalin’s revolutionary movement?

Because every successful revolution leads to a civil war. The Stalin-Trotsky split was
inevitable because the victors always quarrel after they win, and the Jew/Goy split in
Communism was the ethnic fault-line that no one could ignore.

22. Explain what you mean when you say the Jews rejected Christ/killed Christ. Are you
saying that all the Jews in Jerusalem rejected Christ or only some? Are Jews today guilty of
deicide? If so, how does this fit in with the idea that all sinners share responsibility for
Christ’s suffering?

No, obviously not. Many Jews accepted Christ as the Messiah. The situation becomes
confusing because of how St. John, for one example, handles the term “Jew.” By the end of
his Gospel, it’s clear that Jew no longer has a purely ethnic meaning. A Jew is primarily
someone who rejects Christ. The ethnic Jews who did not reject Christ became known as
the Church or the New Israel, at which point blood, DNA were not the point. Nostra Aetate
says that “not all Jews at the time of Christ” were guilty of calling for his death. Logically,
this, of course, means that some Jews at the time of his death were guilty of deicide. Using
the definition of the Jew which St. John formulated, we could say that only Jews were
responsible for his death. Those Jews also ratified that death when they said “Let his blood
be on us and our children.” We are not talking about some occult “blood curse,” as some
modern day Jews like to portray it. We are talking about a profound and premeditated form
of rejection — murder being the ultimate form of rejection — that has perdured to this day.
As long as Jews perdure in rejection they will be in the avant garde (as Marx would call it)
of revolutionary ferment. Every Christian who sins participates in the rejection of Christ,
but they will never constitute an avant garde like Jews because they cannot pervert their
status as God’s chosen people because they never enjoyed that status.

23. But wouldn’t what you have said make Pilate a Jew? And might there not have
been a mass of Jews in Jerusalem who were merely indifferent to Christ?

Pilate, as a matter of fact, did feel that he was being drawn into a Jewish struggle. That’s
why he said at one point, “Am I a Jew?” If Pilate felt that way, then the Jews felt the same
thing to a much greater degree, to the point where I would say that, at a certain level, no
one in Jerusalem at that time was indifferent to Christ. The entire adult Jewish population
was either for him or against him. In a sense, all of us have to become one kind of Jew or
another, either the kind of Jew who accepted Christ or the kind who rejected him. The
United States today is a Jewish country, which is to say a country where the culture is
controlled by those Jews who rejected Christ. Any follower of those Jews who accepted
Christ is going to be persecuted. As Yuri Slezkine said in his book The Jewish Century,
modernity has turned us all into Jews.

24. Is Nostra Aetate a document that preaches error with regard to the Jews?

No.

25. What are your thoughts on the papacy of Pope Benedict XVI, and especially on his
handling of Catholic- Jewish relations?

The pope has shown a lack of even-handedness in dealing with Muslims and Jews,
symbolized best by his trip to Cologne. The pope went to the synagogue in Cologne, where
he was insulted by the rabbi there, but the Muslims had to come to meet with him at the
chancery office. The pope wags his finger at the Muslims, but he never chastises the Jews
in his meetings with them. I think the Muslims are offended by this double standard.
Islamic terrorism did not spring full-blown from the mind of Zeus. Much of it is a function
of Israeli behavior in Palestine and American support of those policies. To mention the
former without mentioning the latter is a manifestation of the double standard they’re
talking about. The classical Catholic position was articulated in the title of Raimondo
Martini’s book: Pugio Fidei adversos Mauros et Iudeos, or The Dagger of Faith aimed at
Moors and Jews.

26. But did not this same pope bring back and amend the Good Friday prayer calling
for the conversion of the Jews, thereby showing he was not to be intimidated in these
matters?

As to the pope, I think he realized that the Church stood at the brink of the abyss when he
ascended to the throne of Peter. If he had not written that prayer, he would have denied the
Gospels, and no pope will ever do that. But this doesn’t change the fact that he is not even-
handed in dealing with Jews and Muslims.

27. Some people find your language harsh and yet uncritical of Catholic behaviour in the
past. Does it worry you that some Jewish readers may be put off by this and become less
likely to embrace the Church?

This reminds me of a discussion I had about another book I wrote. The title I chose was
“Nigger Hell.” When the publisher felt that that title was offensive, I offered to change it to
“Nigger Heck.” The real issue though is that the title was a direct quote taken from Claude
McKay’s book Home to Harlem. This is the language that was used at the time, and I felt it
was better to use that than capitulate to the sensibilities of the school marms and the
commissars.

The same is true of The Jewish Revolutionary Spirit. The shocking part is not so much
what I say but what I report other people saying. I have been called an anti-Semite (in
Prague, to be specific) for quoting Christ’s statement to the Jews, “Your father is Satan.'” I
have been called an anti-Semite for using the phrase “the synagogue of Satan,” as if I had
made up the term, when I was citing the Book of Revelation. Similarly, I get blamed when
a term like “the vomit of Judaism” appears in my book, when the phrase comes from St.
Bernard of Clairvaux. I could go on and on, but you get the point. Nothing I have said is as
pointed or as “anti-Semitic” as what the evangelists, church fathers, and even Jesus Christ
has said before me. The Jews of Jesus’ time found language like this off-putting, so I’m not
surprised that some Jews would feel the same way today. On the other hand, there are
always going to be the “true Hebrews” like Nathaniel, a man without guile, who will
respond to the truth when they hear it.

28. And what do you say to the criticism that you have a tendency to minimize or
underestimate the bad behavior of those claiming to be Catholic, seeing their behavior, at
worst, as reactive to Jewish faults? Surely there is much wrong on both sides, with
Catholics having less excuse?

Anyone who reads my book will know that this isn’t true. There’s plenty of blame to go
around here.

29. What have been the consequences to you in undertaking this controversial work?
Knowing what you now know, would you do it all again?

Would Zebedee’s sons have drunk from the cup if they had known what drinking from it
entailed? Probably not. That’s why Jesus doesn’t let us peek into a crystal ball before he
asks us to do something.

30. What has been your experience of Jewish people throughout your life? Did you ever
discuss the ideas in your book with them?

From 1966 until 1979 (with the exception of the three years that I spent in Germany), I
spent most of my time hanging around with Jews, primarily in the art world (working for
Sam Maitin, the Philadelphia artist, and at the Prints for People art gallery, which involved
me in hanging shows at the Frank Lloyd Wright-designed synagogue on Old York Road)
but in the literary world in Philadelphia as well (through Robert Summers, the playwright,
who was my creative writing teacher, poetry readings at the Painted Bride, and graduate
school in English and American Literature at Temple University, where Stanley Fish, the
“Reader-Response” literary theorist, was one of my teachers). I was also a camp counselor
at a summer camp for handicapped children sponsored by the Variety Club, which was a
Jewish organization. I have lost contact with just about everyone from that era, but I did

discuss the idea of the book with my friend Paul Goldstein in its formative stages.

Published on July 13, 2010 at 12:27 pm  Comments (1)  

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One CommentLeave a comment

  1. Thank you so much for having selections from Dr. Jones landmark book, The Jewish Revolutionary Spirit.

    This book is so helpful because it provides a thesis and a framework to help us understand the impact on our world of the Jewish revolutionaries. It is so easy to enter in to this world of facts about the Jews in a scattershot manner, a loose cannon manner. This book helps me keep my thinking and my Christian Catholic faith on track.

    The concept of Logos is most important. Jesus is Logos. God is Logos. Jesus is God. Those of the Jewish revolutionary spirit reject Logos. There rejection is centered on Christ, but in reality they reject all order, all reason, all natural law, all that holds this world together.

    Another important concept in this book to understand is Revolution. Dr. Jones has said many time in audio recordings that the Roman Catholic Church has alwas taught against revolution. There are many “establishment” factions within the Church that thinks that the Church has no record whatsoever teaching against revolution. I learned that recently and that explains why the major split, and the major cause of the demise of the numbers of Catholics and priests and educational institutions is this split between those who understand the Jewish Revolutionary Spirit, rejection of Logos, promotion of revolution as being the genesis of this deconstruction of the Roman Catholic Church.

    However, the gospel of Mathew says that the gates of hell will not prevail against the Church and that the Church will exist in some form until Christ returns, the general judgement happens, and eternity ensues.


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