The World Conquerors
Chapter Two, The Meaning of Christ's Resistance
By Louis Marschalko
The World Conquerors: Chapter Two, The Meaning of Christ's Resistance (1958)
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Chapter Two (pages 27-38)
The Meaning of Christ's Resistance
In the Middle Ages men still recognised tbe cleavage between the spirit of the New Testament and the Jewish " Nazism " of the Old Testament against which Christ rebelled. In Christ's person the ideal of human brotherhood was fully accomplisbed. The Old Testament contained the materialistic covenant of a single race with its Jehovah. Christ brought deliverance to the whole of mankind, He made the covenant in the New Testament for all of us. The idea of universal love and the whole inner meaning of the New Testament was tbe antithesis of materialistic Judaism with its obsession of pre-determined power. The greatest lie of history is the statement alleging that Christianity was born out of the Jewish religion. On the contrary, Christianity came into being as the very negation of Jewish nationalism and racial predestination. The apostles themselves taught this:
"Ye know", Peter said, "How that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean" (Acts x. 28.)
The Jews were amazed to be told that the Goyim also may enjoy and share the divine grace of the Holy Ghost. They complained that the apostles sat down at the same table with uncircumcised people. They staged a demonstration in Athens against Paul the Apostle because he brought Greeks into the synagogue and defiled the Holy Place.
Peter's statement, already quoted, uttered during his visit to Cornelius the centurion, together with the quotation below, sound like a defiance of the prevailing Jewish tribal arrogance:
" ... of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him and worketh righteousness, is accepted with Him." (Acts x. 34-35.) (27)
But the teaching of Paul and Barnabas in Antioch sounds even more defiant:
"Then Paul and Barnabas waxed bold, and said it was necessary that the word of God should first have been spoken to you: but seeing ye put it from you and judge yourselves unworthy of everlasting life, lo we turn to the Gentiles." (Acts xiii. 46,)
By Gentiles they meant the Goyim, i.e, the non-Jewish peoples.
"And (God) hath made of one ·blood all nations of men. , , ," (Acts xvii, 26) says Paul in Athens. And he says this because from the God-created blood-brotherhood, one nation, one race-the Jews excluded themselves by their own fierce tribal nationalism.
"And art confident" Paul writes concerning the Jews, "that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of the babes, which hast the form of knowledge and of the truth in the law, .. thou that makest thy boast of the law through breaking the law dishonourest thou God ? For the name of God is blasphemed among the Gentiles through you, as it is written," ~Paul to the Romans ii, 19,20, 23-24.)
The Apostles everywhere teach and preach Christ's revolutionary ideas which are the very negation of Judaism, of that tribal reservedness and of that Jewish" nazism".
" For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes and hear with their cars and understand with their heart and should be converted, and I should heal them."
"Be it known therefore unto you that the salvation of God is sent unto the Gentiles and that they will hear it." (Acts xxviii. 27,28.)
But the Jews crucified the apostle of this faith and have not to the present day abandoned their belief that they are the chosen people and therefore the lords and masters of all peoples on earth. The dispersion of Jewry began with diaspora, after the Babylonian captivity and was completed by the demolition of Jerusalem, As a result of this the long pent-up demoniacal force was spread abroad; the ambitious aim to rule over all nations accompanied by an exclusive racialism penetrated the ethnic and religious confusion of those ancient times. It is not necessary to discuss here in detail how it was - though Jewry was not pure-bred as a race being composed of cross-breeds of various peoples and remnants of different races that nevertheless this racial conglomerate was shaped and moulded by Ezra and Nehemiah into the only homogeneous pure race in the world. Even at the end of the nineteenth century various American anthropological investigations came to the conclusion tbat " the Jewish race retained its ethnical purity throughout ". (Political-Anthropological Revue. March, 1904, page 1003.)
Houston Stewart Chamberlain writes that from Theodosius until the year 1800 there were only 300 persons of non-Jewish stock actually adopted by Jewry in the racial sense. From this extreme racialism proceeded a mentality which hated and despised all other peoples, whilst being at the same time ambitious to conquer. In Europe appeared the materialistic and uncompromising spirit of the Old Testament, which never abandoned its Messianic dream of that time to come when the destruction of all peoples and the mastery over greater and mightier nations would be accomplished. It is therefore easy to understand that the ancient world, as well as the Middle Ages, drew the obvious inference from this, and separated themselves from the Jews not only ideologically but physically also. Over the people of those days the biblical account of the descent of the Holy Ghost and of Peter's sermon on that first Whitsun morning still exerted a considerable influence:
" ... save yourselves from this untoward generation." (Acts ii.40.)
The Middle Ages created the ghetto but at the same time by this act preserved the Jewish race. Generally speaking Jewry was able to sustain its policy of racial purity because this was recognised by the Christian world in the form of the ghetto. But, unfortunately, this did not prevent the Jews from infiltrating into the life and economic systems of the Christian states.
We can learn the history of this Jewish influence from the ancient world. Nearly a million Jews were settled in Alexandria and its suburbs after the Babylonian captivity, where they played the same role and exercised much the same power as Jewry does in New York to-day. In the Roman Empire, especially in Rome, the power and influence of this nationalist tribal minority reached quite formidable dimensions. Cicero, the great Roman statesman, during the proceedings of a court action made his address to the court in such a subdued voice that he could only be heard by the judges.(29)
He explained the wisdom of acting in such a fashion by stating, that lewish solidarity constituted a force formidable enough to ruin anybody giving evidence against them. Throughout diaspora and from early times the Jews possessed organisations akin to those we now know as masonic. They initiated certain influential Gentiles who were prepared to declare themselves to be half-Jewish and through whom they were able to establish their influence in the highest places in public life. It can be established that behind Nero's persecution of the Christians were members of diaspora Poppea Sabina, the wife of the Emperor, was a Jewess and a member of diaspora and she succeeded in persuading ,the Emperor through the help of his favourite courtier, a Jewish actor named Alityrus, to exterminate the Christians. Throughout historical times the Alilyruses and Poppeas of this world have been behind its Neroes and Roosevelts!
Jewish influence played as much part in determining the downfall of the Roman Empire as in causing the ruin of the Spanish Empire. In the Spanish Empire Jews had, as Heman writes, the control of all spiritual and material powers from the tenure of land to the highest ecclesiastical positions, and through their usury they exercised much influence over court circles and the entire nobility. In the end they were able to extort for themselves such fantastic privileges that in a court of law the oath of one Jew was accepted as of greater value than the oaths of two Gentiles. They repeated the same form of power-grab later in Germany and in the Hapsburg Empire. In the sixteenth century a Jew called Imre Fortunatus and his associates played a tremendous part in the preparation for the downfall of the Hungarian Empire by fostering corruption in public affairs to such a degree that the Empire became unable to resist the attacks of the expanding Turkish power at the Battle of Mohacs in 1526.
The spiritual leaders and statesmen of the ancient world and Middle Ages were very much aware of this Jewish influence. From Tiberius, the Roman Emperor, to Goethe, all men of vision looked upon Jewry as a national danger. "A ministry from which the Jew obtains all his requirements, a household, the wardrobe and finances of which are under 'the control of a Jew or a commissariat which is under the management of a Jew must indeed be endowed with the (30) undrainable qualities of the Pontine marshes", writes Goethe.
Possibly the great Napoleon was the most clear-sighted of all when he exclaimed: "These Jews are like locusts and caterpillars and they will devour my France ! "
It was clearly seen even as late as the eighteenth century that Jewish influence had nothing of the much·vaunted humanitarianism about it, since it was a minority movement which became a " state within a state ". Though some states did not recognise the danger, nevertheless the Jewish conquest was usually stopped at the last moment. Ferdinand and Isabella, the Catholic, expelled them from Spain and elsewhere restrictive measures were taken to check them but the most important thing was that the influencc of Jewish " nazism " was nowhere permitted to gain a foothold in public affairs. The ghetto at least served as a good institution in keeping up ideological and intellectual barriers against the Jews so that the Christian religions and cultures were not so exposed to mortal danger and to that of being visibly engulfed as they are today. It is important to note that up to the French Revolution the Jews had no direct influence on the masses. At the most they were only able to increase their influence over some court circles by the help of their money·bags, but they never had an opportunity of establishing any direct control over the people or of exploiting them by furthering the interests of their own nationalism.
One point only of the so·called Jewish problem passed unnoticed in the Middle Ages. Namely, that the growing influence of Jewish nationalism and its encroachment was not an instinctive activity originating from greed, selfishness or any other " Jewish cbaracteristic" as the " anti·Semites " termed it. The demoniacal urge was already consciously at work, and the nationalism of the Old Testament, of Torah and of Talmud were impelling the Jew to undertake a quest not for money, nor for riotous living and wealth but for world power. Money merely served as the means towards this aspiration, while the attainment of mastery over the whole world remained the supreme aim. For this, not even a Iewish central government was required though such existed f rom time to time. Talmud and Torah were quite sufficient. These books which gave much better instruction than any government as to the conduct of Jewry, were to be found in all synagogues and in all Jewisb houses. (31)
The various countries and empires were more or less able to keep this world-conquering dream under control while its execution in different lands was unco-ordinated. The danger grew very onsiderably with the expansion of the limits of the known world and when, through the medium of the press, radio and other organs of propaganda, the different countries and peoples drew nearer to each other. Then the aspiration of this Jewish minority nationalism to dominate was to operate effectively not only against single countries but against all land. and peoples simultaneously and with full force. At the same time, with the rise of Protestantism, a certain Jewish mentality began to obtain a foothold within Christianity itself.
Luther saw clearly that the difference between universal humanity and Jewish tribal " nazism" was irreconcilable. His great treatise written on the Jewish question is the proof of his clearsightedness. But, apart from the rise of Protestantism, the Old Testament obtained a greater influence through the teaching of the Bible in church sermons and through religious education in the schools. The Protestant preachers, Hungarians, Swiss, Englishmen, Dutchmen and Germans alike turned more and more to the prophets of the Old Testament for parables and quotations. During the religious wars all the most withering curses of the Old Testament were invoked on the heads of opponents. The mentality of the Old Testament thus penetrated the Christian faith through the empty phraseology of rhetoric. Christianity began to regard itself as an extension or subsidiary of the Jewish religion instead of stressing its truly opposing character. As a result of this error, a Jewish mentality of intolerance, accompanied by a spirit of hatred, became established in the civilised Christian world and generation after generation grew up imbued with the materialistic and unimaginative teachings of the Old Testament.
English Protestantism became especially subjected to the influence of the Old Testament. The mentality of the English merchant-princes and the spiritual attitude of the Puritans likewise became identified with the principles of the Jewish Old Testament and found in it the justification of a certain business conduct. In the nineteenth century some deluded English scholars even tried to prove that the inhabitants of Britain were actually descendants of the lost tenth tribe of Israel. Werner Sombart, tbe famous authority (32) on capitalism, showed conclusively that the roots of capitalism are as much Jewish as Protestant.
One thing, howevcr, can be stated as certain. With the advent of Protestantism the former unity of the Christian world was broken up. Christ's Church separated into Catholicism and Protestantism. Through this breach Mosaic nationalism boldly penetrated the Christian world and Christian spiritual life. Under the pretext of enlightenment and progress the inhabitants of the ghettos began to shout loudly for emancipation, the very thing which, even Voltaire, the greatest champion of progress, had regarded as a mortal peril. Under the guise of philanthropy and enlightenment Christianity itself strove for Jewish emancipation. It appeared unable to see that this might mean onc day the death of Christianity - of Catholicism, of Protestantism, or orthodoxy and of unorthodoxy alike.
The despised Middle Ages were well aware that this possibility was always present because of the fanatical force of Jewish religious "nazism" directed against Christianity, the source of most of which is to be found in Talmud. In 1888 the Minerva Press published a striking account which was never refuted about the findings of an investigating commitee called together in 1240 by St. Louis the King of France. The King wanted to know why tbe Jews were so hated in France. He convened a Royal Court over which he presided. Talmud was presented and expounded to the court by a christianised Jew who spoke Hebrew well. To test the authenticity of the Talmudic text the court invited Jecbiel the Rabbi of Paris, together with Rabbis Juda Samuel and Jacob, the latter being an eminent orator well known in both France and Spain. The fair-minded king did his utmost to ensure that the rabbis should have every chance to defend Talmud as well as to confirm the genuineness of the Talmudic text. Despite all this, the court was forced to conclude that the Talmudic laws are contrary and even repugnant to the social order, not only of all Christian, but even of all non·Jewish communities. As a result of enquiries, the court discovered that Talmud not only repeatedly insults the Virgin Mary but casts doubts that Christ was born from a Virgin, and even states that He was the child of a soldier named Pandara and a woman of the streets. The Christians were appalled wben these translations of Talmud were pronounced to be authentic (33) by the invited rabbis. As a result of the final conclusions of this court of enquiry, St. Louis ordered thai Talmud be committed to the flames. (The Hidden Empire, 1945, p. 27.) In later times the Christian world paid little attention to the Jews holy book though, for them, it had become nearly as important as Torah. It was from Talmud that hatred emanated towards Christians and from it also spread a double-morality. It is worth while to note tbat even as late as the twentieth century tbere is no authentic translation of Talmud available. It is true that it has been translated by Graezt, a university professor of German-Jewish descent, but all tbe incriminating parts bave been excluded, The Hungarian author Alfonz Luzsenszky has also translated certain paris of the Tulmud. One of the principal concerns of the present Bolshevik dictatorship was to throw Alfonz Luzsenszky into jail where he has most probably perished in a Jewish Communist torture-chamber.
But Talmud continued to foster that Jewish nationalism which lived ever more vividly in the dreams of Maimonides and of the Jewish prophets of the Middle Ages as well as in the heart of Jewry. Well before the outbreak of the French Revolution the Jewish people were active and on the move towards the realisation of the covenant. The breach effected in Christian unity, together with so-called enlightenment and social progress, were al1 favourable to this purpose-the capture of world-power. And now tbe plan was roughly sketched out, we will examine it more closely later under the denomination of " biological class-warfare " or the physical destruction and extermination nf the non-Jewish nations, i.e. tbe event known as " revolution ".
After the First World War the cultured Western world was shocked by a series of articles in the London Morning Post entitled " Underground Conspirators ". H. A. Gwynn, the editor of this paper, in his book, The Cause of World Unrest, quoting authoritative contemporary reference books until then ignored by liberal historians, points out that the French Revolution was far from having been entirely caused by a revolutionary disposition of the lower classes. At this time botb Jewish and masonic powers were already operating, and by buying up all grain stocks, they created an artificial famine and through this famine the revolution of July 14th. As early as 1776, the Spartacus movement, created by Adam Weishaupt, had been (34) established in Bavaria and this movement suddenly re-appeared again in many different guises inciting dangerous outbursts during the various revolutions after the First World War. Gwynn's treatise proves that all the revolutionary movvements of the nineteenth century were infiltrated and to a great extent controlled by Jewry. Gwynn established Jewry's role in freemasonry with the help of data contained in the book of the converted Jew, Abbott Lemann (L'Entree des Izraelites dans la Societe Francaise ) as well as with the evidence collected by the American author and freemason Albert Pike. He proved that Jewry had inculcated a hatred of Christianity into the secret societies, so that under the cover of liberalism they were actually able to remain undisturbed while they worked to undermine the Cbristian social order. Thus the lewish "nazism" of the Old Testament, besides its money-power, acquired a new and terrible weapon for the destruction of Christian people. The name of this new weapon was Revolution.
The international socialist organisation began in 1864 with the foundation of the first Internationale, and both its leaders Marx and Lassale were Jews. Both of them were prophets of hatred, seeking revenge for the humiliation of their race. Disraeli in his book Coningsby predicts a German workers' movement under Jewish direction and leadership. With all this a new factor appeared in the history of European culture: organised hatred and envy as a systematically engineered force to create classes and societies as well as to destroy them. The intolerance prevalent in Europe was rooted in the spirit of the Old Testament, but even more reeking of the Old Testament and more Talmudic was this engineered hatred, the prophets of which preached exactly the same slogans and promises as the Old Testament when it promised the chosen people that Jehovah would pour out before them all the riches and wealth of the world and that they would only need to work two or three hours a day for their living. The " nazism " of the Old Testament found a formidable ally in the European working classes and later in the American proletariat whicb had every rigbt to become embittered and hostile to the exploiting capitalistic system. But the proletariat was slow to realise tbat tbe originators, operators and beneficiaries of this capitalism were at tbe same time tbe representatives of both Jewish nationalism and of the lnternationale. (35)
There is no doubt that the seeds of the diabolical Jewish plans were well embodied in Marx's teaching, They aimed to destroy the intellectual elite, the aristocracy, the middle classes, the clergy and white-collar workers of all non-Jewish nations by the use of the false doctrine of equality and by arousing the envy of the proletarian masses. They plotted to deprive the nations m their leaders and to degrade humanity to a leaderless and cattle-like herd. This was no longer socialist planning. This was Jewry's own global strategy. Each leaderless man in the herd becomes the blind tool and slave of that Jewish tribal " nazism " bent on conquering the world.
Though Marx had, in fact, championed internationalism, Jewry was never international. It wanted to internationalise the proletariat only. To the proletariat was assigned the role to destroy their respective countries together with their religions, so that the international world state could be established possessing one elite, one ruling-class - the Jews exclusively!
Jews were to be found in every nation. They spoke the language of their adopted country yet remained Jews, proud and conscious representatives of an exclusive racial conception, of a supernational " nazism ". The shattered forces of Christ's rebellion took shelter from the noisy slogans of "Enlightenment" in the cool naves of the churches. The Christian Faith bad been gradually stripped of its innate spiritual inspiration and influence and now became transformed into Jewish Christianity. It clung and adhered in a materialistic way to its worldly influence and to its worldly wealth, instead of following its calling and realising that the time was ripe to preach Christ's teaching with unflagging vigour. At the same time Jewry, having preserved its religious and racial unity, was now able to penetrate tbe enfeebled Christian communities with great effect. While tbe flame of Jewish nationalism was burning ever brighter the Christian " rebellion " was losing its faith and becoming timid, sceptical and impotent. The religious nationalism of the Old Testament was able to imbue the inhabitants of the Russian ghettos with faith and racial consciousness. But tbe Christianity of the New Testament became so faint-hearted thai it began to be ashamed of the New Testament as well as of its own creed which it sometimes suspected might be " out of date " or " unscientific " when compared wilh the slogans of what was known as "enlightenment ".(36)
When faced with the great social problems of the age Christianity proved to be inert and impote. But at the same time Jewry was able to furnish its own race with faith. Not faith in God, since many Jews were apparently relinquishing their creed, but faith in a fanatical political nationalism. On the other hand, the Christian "revolution" failed to complete its mission on earth, i.e. to support the humble against their persecutors and so achieve social justice through love and not through hatred.
By the nineteenth century Christianity had already become more a formality than a living creed. It could not hope to match the modern conception of Christ's revolution against the idea of the Marxist revolution. The Papal Encyclicals Rerum Novarum and Quadragesimo Anno were only theoretical interpretations of the attitude adopted by Socialism and by the liberal state-system. Christ's Church militant did not fight as ardently as it should bave done. It conveniently resigned to falling back on Christ's well-known maxim, " My kingdom is not of this world ", whereas Marxism stressed tbe conception of a physical salvation on tbis earth. This latter idea, of course, was entirely of Jewish origin. Jehovah himself, as well as Ezra and Nehemiah, those extollers of racial purity, had surely promised this very thing, i.e. redemption on tbis earth, tbe wealth of tbe world through the gates of Jerusalem, the eighteen hours' working week and welfare state. The Marxist promise was also redemption on earth, but behind the screen of promises stood Jewish nationalism, because the Marxist leaders knew that the achievement of what they called redemption meant also the establishment of the Jewish world-kingdom.
Christianity was unable to unite and so to follow up the social conception of Christ's revolution. On the other hand, Jewry remained undivided in the racial and spiritual unity of its four-tbousand-year old " nazism ".
After the French Revolution, the secret societies, as well as certain governments themselves dominated by Jewish influence, gradually expelled Christianity from public life until its role became merely to encourage attendance at the churches. With Christianity so weak and divided what power could have successfully opposed these pressures? The Greek Orthodox Church with its empty formalism, or Roman Catholicism with its bishops sitting complacently in the (37) possession of several hundred-thousand acres of church lands (latifundia) and preaching poverty and justice to the masses, or Protestantism which became more and more saturated with the spirit of the Old Testament? In the circumstances, could any power exist capable of influencing the masses and of bringing them over to the side of the Christian revolution? Christianity began to retain a life apart, refraining from criticising public events, from influencing public opinion or from putting into practice socialist concepts. These roles were taken over by the Press which was in the hands of Jewish nationalism, by members of the masonic lodges or by the Marxist agitator. Faced with this Marxist " heaven on earth ", Christianity was unable to vindicate the social meaning of Christ's teaching. Furthermore, it abandoned its leadersbip and did not stand up for the masses. With the withdrawal of Christianity from public life, there arose in its place a fanatical determination to destroy all the institutions of the Gentiles, both human and divine. Its aim was to deprive them of their leaders and thus establish tbe final rule of Jewry's world government.
As early as tbe turn of tbe nineteenth century, that great thinker Houston Stewart Cbamberlain warned the Christian world as follows:
" The problem of the Jews living amongst us is belonging to the most difficult and most fateful questions of the present time." (H. S. Chamberlain, I, p. 163.)
At the beginning of the twentieth century all doubts concerning the success of the great plan could be put to rest. The leaders of world Jewry had only one thing more to decide, i.e. the actual means to be employed in securing world power. Was this to be achieved through gold or through the tommy-gun? Through plutocracy or through Communist terror directed by the Jewish bosses of the secret police? Should the new synagogue be the seat of tbe money-changers and scribes or of the terrorist Sadducees?
Or should it perhaps be open to both factions working side by side?
To this great dilemma a certain document, pronounced by the Jews to be a forgery, gives a clear answer.(38)
Chapter Three: World Domination in Three Stages
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