Friday, January 05, 2018

688 Joodse infiltraties. 'Grepen naar de Macht'.

Vandaag zag ik deze kop boven een artikel: Hoe Trump het Neoconservatisme tot 'de normale situatie' maakte.

Eerst hebben ze de Republikeinse partij overgenomen. De oude Republikeinen moesten niks hebben van 'in de hele wereld oorlogen gaan voeren'.
Maar de joden hebben dat veranderd: Nu is het Amerikaanse leger er vooral om pro Israel en pro Wall Street oorlogen te voeren.

( Ik wil wel toegeven dat de Yanks altijd wel een oorlogje links of rechts te voeren hadden: 93% van de jaren van het bestaan was men in oorlog. Maar dat men in 15 jaar tijd vier landen vernietigde en 100 miljoen levens tot een hel maakte, is wel van een andere orde.  )

Maar ik wil in dit blog wijzen op eerdere machtsovernames door joodse belangengroepen.
Infiltraties is een betere benaming wellicht. Soms was er niet meer nodig dan het herschrijven van één boek, en de rest liep dan vanzelf.

1.  Ze infiltreerden de Katholieke Kerk in Spanje. ( Jezuïeten ! ) 

Vooral de orde van de Jesuiten was door joden die (zogenaamd) tot Christen  bekeerd waren,  overgenomen.
Die bekering werd geëist door de Kerk.  Wie niet bekeerde moest in 1492 het land verlaten.
Sommigen bleven stiekem joods, de marranos.  (crypto-joden) Anderen van joodse origine verenigden tot een vijandige elite   bionnen de Kerk ( de Conversos).
De reactie van de Kerk daarop was de Inquisitie: wie niet kon aantonen niet-joods te zijn ( zuiver van bloed: limpio de Sangre) , werd vervolgd.
De stichter van de Jesuiten was wellicht joods. In elk geval was hij erg pro-joods. Voor die pro-joodse houding werd hij grif betraald door rijke Conversos. Vier van de 7 stichters van de Jesuieten waren Conversos.

Hier het 2009 Boek van Maryks. 
Hier een artikel op UNZ uit 2018. 

2. Engeland in de 15e Eeuw: Cromwell en de Puriteinen.

Bron: The Jews and Modern Capitalism by Werner Sombart  (Geschreven : 1911)

HIER een samenvatting van het boek, door Peter Myers.

Enkele citaten:
It was believed that there were no Jews in England from the time of their expulsion under Edward I (1290) until their more or less officially recognized return under Cromwell (1654?56). 
In England the Jews found a protector in Cromwell, who was actuated solely by considerations of an economic nature. He believed that he would need the wealthy Jewish merchants to extend the financial and commercial prosperity of the country. Nor was he blind to the usefulness of having moneyed support for the government.
{p. 19} Antwerp lost no small part of its former glory by reason of the departure of the Jews ...
The Dutch in the 17th century required no such recommendations; they were fully alive to the gain which the Jews brought. When Manasseh ben Israel left Amsterdam on his famous mission to England, the Dutch Government became anxious; they feared lest it should be a question of transplanting the Dutch Jews to

{p. 20} England, and they therefore instructed Neuport, their ambassador in London, to sound Manasseh as to his intentions. He reported (December 1655) that all was well, and that there was no cause for apprehension. "Manasseh ben Israel hath been to see me, and did assure me that he doth not desire anything for the Jews in Holland but only for those as sit in the Inquisition in Spain and Portugal." 
Long before their admission by Cromwell, wealthy crypto-Jews, especially from Spain and Portugal, migrated thither via Amsterdam: the year 1643 brought an exceptionally large contingent. Their rallying-point was the house of the Portuguese Ambassador in London, Antonio de Souza, himself a Maranno. 
Christenen hadden een afkeer van competitie.  De gilden voorkwam,en competitie. Voor de joden was competitie geen probleem.
Ook bedachten ze allerlei vormen van krediet.  Beide zaken: geld maken en uitlenen en onderlinge competitie zijn voorwaarden voor het ontwikkelen van een kapitalistisch systeem.


De Puriteinen ( in het engels. Calvinisten in NL ?)  lijken erg veel op de joden  qua levensinstelling.
Bij Puriteinen is er soms een adoratie van het Jodendom:

Puritanism is Judaism.
Whether the first was influenced by the second, and if so, how, are most difficult questions to answer. It is well known, of course, that in the Reformation period there was close intercourse between Jews and certain Christian sects, that the study of Hebrew and the Hebrew Scriptures became fashionable, and that the Jews in England in the 17th century were held in very high esteem by the Puritans. Leading men in England like Oliver Cromwell built up their religious views on the Old Testament, and Cromwell himself dreamed of a reconciliation between the Old and the New Testaments, and

{p. 250} of a confederation between the Chosen People of God and the Puritan English. A Puritan preacher of the day, Nathaniel Holmes by name, wished for nothing better than, in accordance with the letter of the prophetic message, to become a servant of God's people and to serve them on bended knee. Public life became Hebraic in tone no less than the sermons in churches. And if only speeches in Parliament had been in Hebrew, you might have believed yourself in Palestine. The "Levellers," who called themselves "Jews" (in opposition to their opponents whom they termed "Amalekites"), advocated the adoption of the Torah as the norm of English legislation. Cromwell's officers suggested to him to appoint seventy members of his Privy Council according to the number of the members of the Synhedrin. To the Parliament of 1653 General Thomas Harrison, the Anabaptist, was returned, and he and his party clamoured for the introduction of the Mosaic legislation into England. In 1649 it was moved in the House of Commons that the Lord's Day should be observed on Saturday instead of on Sunday. On the banners of the victorious Puritans was inscribed "The Lion of Judah." It is significant that not only the Bible, but the Rabbinical literature as well, was extensively read in large circles of the clergy and laity. 

Uit een Amazon recensie:  Sombart's over-all thesis is : Jews had a very large influence on what is called 'modern capitalism'. He dissects Jewish religion, and Jewish character traits and ties them into explanation for the disproportionate Jewish economic gain in the gentile lands.
There is no "jew hatred" in this book, but there is 'antisemitism'. Antisemitism in the sense that 'antisemitism' is simply a reaction to 'semitism' (Jewish behavior, beliefs, and actions). He does not write as a person vilifying Jews, but rather as a scientist using the scientific method to explain a phenomena.

3 De Scofield Bijbel.

( Bron: punt 5 )  Drie citaten: 

Since it was first published in 1909, the Scofield Reference Bible has made uncompromising Zionists out of tens of millions of Americans. When John Hagee, the founder of Christians United for Israel, said that "50 million evangelical bible-believing Christians unite with five million American Jews standing together on behalf of Israel," it was the Scofield Bible that he was talking about.


Central to Christian Zionist belief is Scofield’s commentary on Genesis 12:3. For the sake of clarity, Scofield’s notes have been italicized in the following passage:

"'I will bless them that bless thee.’ In fulfilment closely related to the next clause, 'And curse him that curseth thee.’ Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew – well with those who have protected him. The future will still more remarkably prove this principle."

Drawing on Scofield’s speculative interpretation, John Hagee claims, "The man or nation that lifts a voice or hand against Israel invites the wrath of God."

However, as Stephen Sizer points out, in his definitive critique, Christian Zionism: Road-map to Armageddon?: "The promise, when referring to Abraham’s descendants speaks of God blessing them, not of entire nations 'blessing’ the Hebrew nation, still less the contemporary and secular State of Israel."

Apparently unaware of this more orthodox reading, The New Scofield Study Bible, published by Oxford University Press in 1984, enhanced Scofield’s interpretation, by adding, "For a nation to commit the sin of anti-Semitism brings inevitable judgement." 
Citaat: In "Unjust War Theory: Christian Zionism and the Road to Jerusalem," Prof. David W. Lutz claims, "Untermeyer used Scofield, a Kansas city lawyer with no formal training in theology, to inject Zionist ideas into American Protestantism. Untermeyer and other wealthy and influential Zionists whom he introduced to Scofield promoted and funded the latter’s career, including travel in Europe."

Verder:  Bron: The Source Of The Problem In The Mideast - Part 2 
Why Judeo-Christians Support War

4. De Russische revolutie

5. De Neoconservatieven in de VS.

6. De overname van het Ottomaanse Rijk door crypto joden:Ataturk, Bey etc.

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