Transcript: Episode 0036

“The Revolutionary Spirit”

This transcript:
  1. Was machine generated.
  2. Has not been checked for errors.
  3. May not be entirely accurate.
WEBVTT

00:00:00 – 00:00:09:	The Blast

00:00:30 – 00:00:45:	Welcome to the Stone Choir podcast. I am Corey J. Mahler, and I'm still woe.

00:00:45 – 00:00:49:	On today's Stone Choir, we're going to begin part three of our episode discussing the subject

00:00:49 – 00:00:55:	of the Jews in history. Before we begin, I just want to do a little bit of brief housekeeping.

00:00:55 – 00:01:01:	Thank you to everyone who's listening. We had our biggest month ever in June. Like we said

00:01:01 – 00:01:06:	on the listener feedback episode, we don't have any creepy tracking, so we don't know exact numbers.

00:01:06 – 00:01:10:	But based on bandwidth, we're guessing we probably have about 3,000 listeners every week,

00:01:10 – 00:01:18:	which is incredible. It's very humbling for us to have so many people excited to tune in every

00:01:18 – 00:01:23:	week, and that's entirely word of mouth that you're sharing with friends. So thank you to

00:01:23 – 00:01:28:	everyone who's been sharing it. It means a lot, and we're thankful that you are getting something

00:01:28 – 00:01:34:	out of it. If you want to help continue spreading the word, please take a moment in your podcast

00:01:34 – 00:01:39:	player to leave us a five-star review. Five-star doesn't mean you agree with everything we say.

00:01:39 – 00:01:43:	Basically, it's like a thumbs up or thumbs down. If you give something less than five stars,

00:01:43 – 00:01:50:	it drags the score down. And just the way people's minds work, anything less than like 4.8, 4.9,

00:01:50 – 00:01:54:	people are like, oh, maybe that's not so good. So if you like us at all, please leave a five-star

00:01:54 – 00:02:01:	to offset the jerks who leave one-star reviews because they're bitter hate listeners. On the

00:02:01 – 00:02:07:	subject of access to the podcast, eventually there may come a day where we do get censored by some

00:02:07 – 00:02:13:	of the podcast listings. As we mentioned every week, we have show notes. There's a website. If

00:02:13 – 00:02:19:	you weren't aware, stone-inquire.com. You can always find the episodes there. If you happen to be

00:02:20 – 00:02:25:	listening on the web, you should also know that you can find us in podcast player, which is a way

00:02:25 – 00:02:32:	better listening experience. On the website, you can look if you just go to stone-inquire.com

00:02:32 – 00:02:37:	right beneath the graphic where we have our little brief intro. We have a URL for the RSS

00:02:37 – 00:02:43:	feed for the podcast. The reason that's important is that even if we were to get kicked off of every

00:02:43 – 00:02:51:	podcast platform in the universe, if you feed that RSS URL into your podcast player manually,

00:02:51 – 00:02:56:	you'll still automatically get the episode. So I would recommend if you're using a player, you

00:02:56 – 00:03:03:	get that RSS feed from the website, take a minute and manually add it, and then maybe delete the

00:03:03 – 00:03:07:	one from the regular podcast playback so you only get one a week. And that way you just never

00:03:07 – 00:03:12:	have to worry about it. If on the other hand, we do get censored and you don't do that, you can

00:03:12 – 00:03:17:	always find us on the web. So just please remember those options exist. You'll always be able to get

00:03:17 – 00:03:23:	us through the RSS feed or online. So don't forget that. And if we disappear someday, it's not

00:03:23 – 00:03:29:	because we went anywhere. It's because somebody's trying to shut us down. On the subject not going

00:03:29 – 00:03:35:	anywhere, we're going to take a summer break for just a couple of weeks. I need to get my laptop

00:03:35 – 00:03:39:	repaired before it gets out of warranty. It's almost three years old. And so there are a couple

00:03:39 – 00:03:44:	things I need fixed so I can keep it going for years to come. This is just a good time because

00:03:44 – 00:03:49:	we've been doing this is episode 36. We've done these almost continuously every week. So we could

00:03:49 – 00:03:55:	use a brief break. So for the next two weeks, there will not be any new episodes. I'd recommend

00:03:55 – 00:03:59:	going back and listening to some of the previous ones if you're jonesing. If you didn't happen to

00:03:59 – 00:04:04:	start at the beginning, it's worth it. There's arc through a lot of what we say, or just go back to

00:04:04 – 00:04:08:	and listen to one of your favorite favorite episodes. They do have a lot of listening value.

00:04:10 – 00:04:15:	And one last thing, just to plug another podcast while you're not going to have access to us for a

00:04:15 – 00:04:23:	couple of weeks. Corey also narrates the Bible daily on confident.faith.faith is a top-level

00:04:23 – 00:04:29:	domain. So just confident.faith. You can look that up on your podcast player or on the web and

00:04:29 – 00:04:36:	find it. Every day, he does Bible readings from the lectionary, as well as readings from the Lutheran

00:04:36 – 00:04:41:	Confessions. So he's now standing narrator. He has a great voice for this stuff on like me. Well

00:04:41 – 00:04:45:	worth listening to every day. It's 15 minutes a day. It's just really nice little Bible study while

00:04:45 – 00:04:49:	you're doing something else. So add that to your podcast player if you haven't yet, because it's

00:04:49 – 00:04:57:	really valuable. So under today's episode, we're going to begin just briefly by rewinding back to

00:04:57 – 00:05:03:	one of the things we touched on earlier by talking a little bit about Jews and banking. We had

00:05:03 – 00:05:11:	mentioned the spiritual nature of usury in, I think it was about episode five on, we're talking

00:05:11 – 00:05:16:	about forgotten doctrines. And we spent a little bit of time in that discussing the fact that usury

00:05:16 – 00:05:22:	scripturally means any charging of interest, any lending at interest. It's not excessive interest,

00:05:22 – 00:05:31:	it's any interest at all. If you hand somebody $100 and you spec $105 back, you are a user. And

00:05:31 – 00:05:35:	historically, you would have been executed for that because it was a damnable sin. Still damnable

00:05:35 – 00:05:43:	sin. It's no longer a crime. So historically, the mosaic Jews, the faithful Jews of the Old

00:05:43 – 00:05:48:	Testament, those who were faithful, never engaged in usury of any sort. They never lent at interest

00:05:48 – 00:05:53:	because God forbade it. Which, as we mentioned in that episode, is something that was continued

00:05:53 – 00:06:00:	in Christendom up until the Middle Ages. It really wasn't almost Luther's day that we began to get to

00:06:00 – 00:06:06:	the modern conception that, sure, interest is okay, just not too much. Then you're doing usury,

00:06:06 – 00:06:12:	and that's bad. The history of Jews and banking is interesting because it lays the groundwork

00:06:12 – 00:06:16:	for everything else that we're going to talk about in today's episode. So I just wanted to

00:06:16 – 00:06:20:	briefly rewind back to the Babylonian exile that we talked about last week.

00:06:21 – 00:06:29:	When the Jews were in exile in Babylon in modern-day Iraq in the 500 years or so leading up to

00:06:29 – 00:06:37:	Christ's birth, we mentioned that they began adopting practices like witchcraft. Obviously,

00:06:37 – 00:06:42:	the Jews had engaged in witchcraft, at least as far back as Egypt. But there was also a lot of

00:06:42 – 00:06:49:	that going on in Babylon. We know that many of the black magic practices, the evil practices,

00:06:49 – 00:06:52:	were amplified in Babylon. Even things maybe they weren't doing, they started doing.

00:06:53 – 00:06:58:	Lending at interest is another thing that they picked up in Babylon. So beginning during that

00:06:58 – 00:07:06:	exile, they began to basically act as a banking body. The first place that this shows up is

00:07:06 – 00:07:11:	fascinatingly the temple. I didn't know this until I was looking at it, but money changer.

00:07:11 – 00:07:17:	When we think about Jesus cleansing the temple of the money changers, we think about money for

00:07:17 – 00:07:24:	pigeons and the annual tax to the temple that was given. So the money changers have to receive

00:07:24 – 00:07:28:	whatever money they had and then give them a Hebrew shekel to be put in the coffers of the

00:07:28 – 00:07:36:	temple. So we think it was all just a natural aboveboard thing. But in reality, that was the

00:07:36 – 00:07:43:	first visible element of Jews in banking. And there's actually records in the Apocrypha, in fact,

00:07:44 – 00:07:52:	of the Jews engaging in banking prior to Jesus' day. In 2 Maccabees, there's an account of

00:07:54 – 00:08:00:	a man named Simon the Benjaminite. He had been a temple guard. He had a falling out with a high

00:08:00 – 00:08:08:	priests, and he went to the secular rulers and said, hey, the Jewish temple in Jerusalem

00:08:08 – 00:08:14:	is full of uncountable quantities of gold and silver. You should go take that, because it's

00:08:14 – 00:08:22:	not on the books as being allocated for sacrificial and ceremonial purposes. And a man named Haleodorus

00:08:22 – 00:08:28:	went and was dispatched to the temple, and he went to the high priest and said, I'm here to inspect.

00:08:28 – 00:08:33:	I heard there was a lot of money here. And the high priest basically started wailing and said, no,

00:08:33 – 00:08:39:	all the money in there is, there's only a little bit, and it's all dedicated for orphans and widows.

00:08:39 – 00:08:46:	And oh, there's one rich guy. And so we have this amount of money that would be maybe unusual,

00:08:46 – 00:08:51:	but it's actually just because we're holding this one rich guy's money. Nothing else to worry about.

00:08:51 – 00:08:59:	And Haleodorus said, oh, I'm going to go check. And basically, in 2nd Maccabees chapter 3,

00:08:59 – 00:09:06:	I believe, describes how the high priest got everyone in the neighborhood, everyone around

00:09:06 – 00:09:13:	the temple, worked into a frenzy at the prospect of this man, this Gentile, this pagan entering the

00:09:13 – 00:09:18:	temple, which was God's holy place. This was prior to the destruction of the temple as prior to Jesus

00:09:19 – 00:09:25:	day. So God was still present there. Now, it's not clear from the text to what degree they were

00:09:25 – 00:09:32:	freaking out at the Gentiles getting ahold of their stache of gold versus just entering the

00:09:32 – 00:09:40:	temple, which was forbidden and was blasphemous. When he got near the temple, a supernatural event

00:09:40 – 00:09:47:	occurred, and he was basically beaten back by three figures that basically beat him unconscious,

00:09:47 – 00:09:54:	and he was dragged away. And he adopted the Jewish faith as a result of that. So

00:09:55 – 00:09:59:	the account is that it was supernatural, I believe that. Now, whether the supernatural

00:09:59 – 00:10:05:	intervention to keep him from looking inside the temple for this money was protecting the money

00:10:05 – 00:10:09:	or protecting the temple, I think would determine whether the supernatural element was

00:10:10 – 00:10:15:	God or demons. I will assume for the sake of charity that it was God, and he was keeping

00:10:15 – 00:10:18:	this man who was not a believer out of the temple, because that was the law.

00:10:19 – 00:10:24:	But it's interesting that just like all the modern congressmen who try to get into

00:10:24 – 00:10:28:	the Fort Knox and inspect where the gold is, he never got in there. He never got to look at it.

00:10:28 – 00:10:34:	So the story that the High Priest told about it being all donations for widows and orphans was

00:10:36 – 00:10:43:	all we know. It's interesting, if you do the math, in Exodus 30, there's a temple tax that is

00:10:43 – 00:10:49:	obligated to every adult Jewish male, believe it or above the age of 20. Once a year, he has to give

00:10:49 – 00:10:56:	half a shekel to the temple, which is a nominal amount. Depending on how you do the math for

00:10:56 – 00:11:04:	inflation and the expected value at the time, it's probably between about maybe six and forty

00:11:04 – 00:11:11:	dollars today, roughly. Either way, it's not a huge amount. But if you have one to two million

00:11:11 – 00:11:16:	Jews a year showing up and paying that into the temple, you're looking at somewhere between maybe

00:11:16 – 00:11:22:	a dozen million and sixty to seventy million dollars worth of silver a year being put in the

00:11:22 – 00:11:29:	temple. And this was the second temple. This was built 500 BC. It was finished. So they weren't

00:11:29 – 00:11:33:	paying a mortgage on this thing. This was just all money coming in. Now, they had expenses,

00:11:33 – 00:11:39:	obviously, but it's not at all unbelievable that there would have been vast quantities inside the

00:11:39 – 00:11:46:	temple. And that's a big piggy bank. Anyone who is ever confronted with access to cash,

00:11:46 – 00:11:51:	there's potentially the temptation to do something bad with it. So I just find it interesting that

00:11:51 – 00:11:55:	that accusation would have been leveled. They never found out. But if you look at the math,

00:11:55 – 00:11:59:	it's entirely believable that there was perhaps more there than should have been.

00:12:00 – 00:12:09:	So after the fall of the temple, when the Jews became the diaspora and they were basically

00:12:09 – 00:12:18:	scattered from Rome, many more of them moved into Babylon, later became Iraq. And we know from

00:12:18 – 00:12:25:	antiquity that they continued to engage in banking practices. And as they learned when

00:12:25 – 00:12:30:	they were in the Babylonian captivity, they just became better at it. And banking meant both

00:12:30 – 00:12:37:	stashing cash, loaning cash, and then lending cash and interest. When the Caliphate came about,

00:12:37 – 00:12:46:	when Islam arose, the Caliphate had a stronghold where the Jews were. They did not lose their

00:12:46 – 00:12:52:	rights to engage in that sort of banking. And so there will be a link in the show notes to the

00:12:52 – 00:12:57:	Jewish virtual library where I got some of the pointers to some of this data. But it's just

00:12:57 – 00:13:04:	interesting as you look at them, this is a Jewish website, they're bragging, which is part of why

00:13:04 – 00:13:08:	it makes it a reliable source is that they're just talking about how great it was that Jews have

00:13:08 – 00:13:14:	always been engaged in banking. And so they traced this line being in Babylon through

00:13:14 – 00:13:19:	modern day Baghdad and surrounds. And they discussed the fact that when the Muslims came

00:13:19 – 00:13:27:	along, they continued to, and in fact, enhance their reach into government. And there was

00:13:27 – 00:13:35:	simultaneously, of course, the diaspora into Europe. And so their records as far back as the

00:13:35 – 00:13:41:	fifth century AD, where we have the Merovingian kings and the early Roman church at that point,

00:13:41 – 00:13:46:	also already beginning to take loans from Jews. Because of course, throughout the history of

00:13:46 – 00:13:53:	Christendom up until the Middle Ages, usury was forbidden. It was a crime for a Christian to

00:13:53 – 00:14:02:	lend it interest. And starting as early as the 400, 400 and 500 AD, we find that Jews were permitted

00:14:02 – 00:14:08:	in Christian lands to engage in criminal behavior for Christians. And so the Jewish

00:14:08 – 00:14:15:	virtual library agrees with what today is considered a trope or a stereotype, or it's an

00:14:15 – 00:14:21:	anti-Semitic lie to say that Jews in banking are synonymous. The history of banking is basically

00:14:21 – 00:14:28:	the history of Jews in the West. That's not an insult. Now, if you believe that usury is a sin,

00:14:28 – 00:14:35:	that's a problem. But to say that Jews in banking is just synonymous, it's simply reality.

00:14:36 – 00:14:44:	And so roughly between the 12th and 15th centuries, Jews pretty much had a complete

00:14:44 – 00:14:51:	monopoly on lending in Christian lands. And most of that lending was not done to the common man.

00:14:51 – 00:14:57:	It was done principally to kings and to the church, which obviously has a corrosive influence.

00:14:57 – 00:15:05:	And many of the wars that are fought in early European history are financed by lending from

00:15:05 – 00:15:09:	Jewish bankers. And so that kind of dovetails with the rest of this episode today that

00:15:09 – 00:15:15:	wherever we have found historically Jewish presence in Christian lands, we find them

00:15:15 – 00:15:20:	engaging behaviors that are deemed sinful and not Christian. But we go along with it because

00:15:20 – 00:15:26:	there's some upside. But the upside is ultimately morally pernicious. There would have been fewer

00:15:26 – 00:15:32:	European wars if those kings couldn't have financed it. Now, the kings bear the culpability for

00:15:32 – 00:15:37:	borrowing the money for fighting a war if it was not a just war. But if they hadn't been able to

00:15:37 – 00:15:41:	borrow the money from Jews, some of those wars wouldn't have been fought or they wouldn't have

00:15:41 – 00:15:48:	been fought for as long or for the same reasons. And so that's one of the things we want to get

00:15:48 – 00:15:53:	across in today's episode, is that these effects are pernicious because ultimately,

00:15:54 – 00:15:58:	usury is sinful, lending at interest is sinful. Again, we make that case in one of the earlier

00:15:58 – 00:16:05:	episodes. But as a scriptural fact, this was recognized throughout Christendom until the

00:16:05 – 00:16:11:	Middle Ages. And so wherever you had usury, it was principally for misconduct. It was for the

00:16:11 – 00:16:18:	grandizement of a church that was increasingly not focused on spiritual matters, was more focused on

00:16:19 – 00:16:24:	grandiose pomp and on political power. And then on kings who were pursuing political power.

00:16:26 – 00:16:29:	And we mentioned last week with the Inquisition and the Conversos that

00:16:30 – 00:16:34:	on this very website, we talked a little bit about how the Conversos were Jews

00:16:34 – 00:16:41:	who were forced to be baptized and forced to convert to Christianity. And the Inquisition was

00:16:41 – 00:16:48:	pursuing whether or not they had actually truly converted. On the Jewish Virtual Library website,

00:16:48 – 00:16:55:	there's a couple paragraphs talking about how many of the Jews in Spain use their baptism

00:16:55 – 00:17:01:	as an entree into higher echelons of power. They're very open about the fact that they falsely

00:17:01 – 00:17:05:	converted to Christianity. They pretended to be Christians so that they could have enhanced

00:17:05 – 00:17:13:	banking contacts and therefore enhanced power, enhanced influence. In fact, the Nina Pinta and

00:17:13 – 00:17:20:	Santa Maria, when they came to what we today know as the United States, were recording this episode

00:17:20 – 00:17:27:	on July 4th on Independence Day, that was funded not by Queen Isabella of Spain, but it was funded

00:17:27 – 00:17:33:	by one of her Jewish financiers. He was very powerful and he wanted to get it done. And so,

00:17:33 – 00:17:38:	it was actually Jews who sent that mission to the New World. Now, they thought they were going to

00:17:38 – 00:17:43:	India. They didn't think they were going to find the Americas, but that's just an example of how

00:17:44 – 00:17:52:	the Converso false baptism, getting into banking and enhanced access for banking,

00:17:53 – 00:17:59:	it's a part of European history. It's just inescapable. And as we said last week,

00:17:59 – 00:18:03:	it's something like, it's okay for us as Christians to say, this is what happened,

00:18:03 – 00:18:08:	these are just historical facts. It's not calling anyone names. The fact that Jewish

00:18:08 – 00:18:14:	banking is effectively redundant. If you go look at that webpage, it's very long. It has tons and

00:18:14 – 00:18:20:	tons and tons of names and dates and places. And all of it leads to the inexorable conclusion

00:18:20 – 00:18:25:	that wherever there's banking in Christendom, it's always been Jews. And so, if anything bad

00:18:25 – 00:18:32:	ever happens with banking, there's almost always been a Jew involved. Period. And as we said last

00:18:32 – 00:18:37:	week, it doesn't mean hate them. It doesn't mean, we're just going to be angry and hateful. It's just

00:18:37 – 00:18:43:	is literally what happened. And so, one of the important reasons that we want to tackle this

00:18:43 – 00:18:48:	subject is that we can't talk about our own history as Christians, as Europeans, without

00:18:48 – 00:18:54:	talking about the impact the Jews have had on that history. This is going to be one of those

00:18:54 – 00:19:02:	episodes that maybe seems a little bit scattershot. And that's in part because this is going to be

00:19:03 – 00:19:08:	a rough overview. This is not going to be drilling down into the details of everything,

00:19:08 – 00:19:15:	because this is going to span a fair chunk of time, not as much as the last episode. The last

00:19:15 – 00:19:23:	episode was a little heavier on history. This time, we're touching more on the ideology behind

00:19:23 – 00:19:29:	this history, what drove the Jews to do the things they have done in history. And banking ties into

00:19:29 – 00:19:36:	that very well. As you were discussing the history of banking, I thought that really it ties in

00:19:36 – 00:19:43:	directly to sort of the overall theme of this entire series of episodes. But in particular,

00:19:44 – 00:19:52:	this episode and perhaps also the next one in three weeks. And that is tikkun olam. And tikkun

00:19:52 – 00:20:01:	olam is a Hebrew phrase that is usually translated repairing the world, which is relatively accurate.

00:20:01 – 00:20:08:	Tikkun is to repair its repairing. Olam, however, needs a little more explanation because

00:20:09 – 00:20:14:	the Hebrew language is a very limited language, particularly ancient Hebrew, modern Hebrew,

00:20:14 – 00:20:18:	as we've mentioned before, and we'll get into a little bit in this episode as well, most likely,

00:20:18 – 00:20:24:	is a constructed language. It is more expansive than ancient Hebrew. It can express more ideas

00:20:24 – 00:20:33:	more clearly. But ancient Hebrew is very limited. It is a tiny language. It has a small vocabulary.

00:20:33 – 00:20:39:	You have to use words to mean a lot of different things because you don't have very many words,

00:20:40 – 00:20:45:	as opposed to say German or English, which have massive vocabularies. There is always a word

00:20:45 – 00:20:51:	to express, if not the precise idea you need, then a couple of words together to express that

00:20:51 – 00:21:00:	precise idea. Olam has a large lexical scope. It can mean the world. It can mean eternity. It

00:21:00 – 00:21:05:	can mean everything. And so you need to keep that in mind when you hear Tikkun olam. It means

00:21:05 – 00:21:11:	repairing everything. Now, if you look into Kabbalah and things like that, you'll see that more

00:21:11 – 00:21:17:	clearly. I don't think we'll really touch on that in this episode, partly because no one should spend

00:21:17 – 00:21:21:	any time looking into Kabbalah. You're just inviting demons into your life, so don't do that.

00:21:22 – 00:21:31:	But the idea of Tikkun olam is the Jewish idea that human beings bear a responsibility

00:21:32 – 00:21:37:	to improve the world. Now, at first, to a Christian, that sounds great, because as Christians,

00:21:37 – 00:21:43:	we have a responsibility to improve the world. In fact, that was one of the things that we were

00:21:43 – 00:21:48:	originally supposed to do in the garden. We were gardeners. That was a big part of what humanity

00:21:48 – 00:21:53:	was originally meant to do, represent God in creation. That's what it means to be an icon

00:21:54 – 00:22:02:	or an image of God. Same word. But also, by being a gardener, you are taming subduing creation,

00:22:02 – 00:22:09:	improving things. God gave us work to do. He didn't do all the work for us. And so it sounds

00:22:09 – 00:22:15:	like something that is perhaps Christian, but it is very much not Christian. In the modern context,

00:22:15 – 00:22:22:	Tikkun olam has become social justice. Now, it's been that for quite some time. Actually,

00:22:22 – 00:22:27:	you see the roots of that back in the Enlightenment, which is where we'll be really properly starting

00:22:27 – 00:22:34:	this history after I explain the rest of this concept here. And so it's actually anti-Christian

00:22:34 – 00:22:41:	in the conception, the Jewish conception of Tikkun olam. And that is because the Jewish conception,

00:22:42 – 00:22:47:	partly Kabbalistic, but partly the Haskelah, which is the Jewish Enlightenment, we'll be getting

00:22:47 – 00:22:56:	into that. Their idea is that God is incapable of doing these things. Some of them will say that

00:22:56 – 00:23:03:	God refuses to do them. And so it falls to men in the Kabbalistic understanding. They are working

00:23:03 – 00:23:08:	to perfect something that is imperfect in the essence of God, which is almost blasphemous just

00:23:08 – 00:23:13:	to say, but of course, the Jewish God is not God. So I'm not talking about imperfection in the Lord

00:23:13 – 00:23:21:	God, but in the Jewish God, who is in fact quite imperfect. But that is what is underlying all of

00:23:21 – 00:23:29:	this throughout this entire history of the Jewish people. There is this drive to remake the world.

00:23:29 – 00:23:35:	It is a revolutionary spirit, a desire to see things remade in an image that suits the Jews.

00:23:36 – 00:23:42:	And banking ties into that, because banking is one way in which you can wield a great deal of power.

00:23:42 – 00:23:47:	And conveniently, you can wield a great deal of power without ever having to pick up a sword,

00:23:47 – 00:23:54:	which historically, after the time of the Maccabees, at least, the Jews have not been a people very

00:23:54 – 00:24:00:	inclined toward actually picking up weapons of war and going to war. Now, murder and such,

00:24:00 – 00:24:04:	very much been a part of Jewish history. We will see that in the various revolutions. We've seen

00:24:05 – 00:24:10:	that in previous revolutions, but actually forming an organized military and doing something on a

00:24:10 – 00:24:17:	battlefield, not becoming of the Jewish people of late. However, if you are the one who controls

00:24:17 – 00:24:24:	the purse strings, you can influence the one who directs the sword. Now, of course, power is power,

00:24:24 – 00:24:30:	and gold is not power. But you can buy power with gold, or you can influence the person who has

00:24:30 – 00:24:37:	power with gold. And that is how banking works. And we will see that perhaps most starkly when

00:24:37 – 00:24:43:	we eventually get to our episode on the World Wars, because it is the banking power that plays

00:24:44 – 00:24:52:	probably the most significant role in the World Wars. But to return, as I said, to properly the

00:24:52 – 00:24:58:	start of the history in this episode, we move into the Enlightenment, because that is essentially

00:24:58 – 00:25:03:	where we left off with the last episode. We left off in the Middle Ages, the end of the Middle Ages,

00:25:03 – 00:25:10:	the early modern period leading into the Enlightenment. And so the European Enlightenment

00:25:12 – 00:25:20:	lasted from, it depends on who you ask, it lasted either from the mid 1600s to the early 1800s.

00:25:21 – 00:25:26:	And that would be the death of Kant in that conception is considered the end of the Enlightenment

00:25:26 – 00:25:32:	period, or, and I think this is probably a better conception for political purposes. For

00:25:32 – 00:25:37:	intellectual purposes, the first definition is probably best. But for political purposes,

00:25:37 – 00:25:43:	it is generally considered, historically, to have begun with the death of Louis XIV

00:25:44 – 00:25:49:	in 1715, and ended with the beginning of the French Revolution in 1789.

00:25:51 – 00:25:54:	But alongside this European Enlightenment, we've gone into that.

00:25:54 – 00:25:59:	Previously, we'll perhaps go into it more depth in a future episode, but alongside the European

00:25:59 – 00:26:05:	Enlightenment, there was a Jewish Enlightenment, which called the Haskellah. That was from the

00:26:05 – 00:26:10:	mid 1700s to the late 1800s, so roughly the same time, very large overlap here.

00:26:12 – 00:26:20:	And you have a group of individuals in various places, basically schools, or little revolutionary

00:26:20 – 00:26:27:	groups as they would become, but initially ideological groups, discussing the ideas of

00:26:27 – 00:26:36:	Enlightenment, so called. In part, what you have here is an ideological civil war between

00:26:37 – 00:26:43:	an older strain of thought amongst the Jewish people, and what would eventually become Zionism.

00:26:43 – 00:26:49:	And Zionism, of course, as you can probably guess one, the older strain of thought that had been

00:26:49 – 00:26:55:	more or less ascendant for some time was assimilationist. And the assimilationists argued

00:26:55 – 00:27:01:	that essentially the Jews should fit in with their host societies, at least to the extent

00:27:02 – 00:27:06:	of appearing to be members of those societies. Now, they maintained their Jewish customs and

00:27:06 – 00:27:11:	practices and such in secret many times, sometimes openly, but many times in secret.

00:27:13 – 00:27:18:	But in large part, they blended into the society. Part of it was simply mercenary,

00:27:18 – 00:27:25:	it was to avoid persecution, but part of it was simply to live alongside the people alongside

00:27:25 – 00:27:32:	whom they were living. The Zionists, on the other hand, which is what you really see ascendant in

00:27:32 – 00:27:41:	these groups, the Masculine, part of the Haskellah, they don't want to live alongside their European

00:27:42 – 00:27:48:	hosts as it were in peace. They want Jewish nationalism, they want Jewish identity,

00:27:48 – 00:27:53:	they want to be distinctly other from the societies in which they are living.

00:27:54 – 00:27:58:	And eventually this pushes toward, once again, having a state called Israel.

00:28:01 – 00:28:07:	It is important here to note where some of these major schools were, because this will

00:28:08 – 00:28:14:	lead into, I'm not going to bury the lead, this will lead into revolutions shortly hereafter.

00:28:15 – 00:28:22:	Four of the main schools were located in Berlin, Vienna, Austria, Galicia, which for those who

00:28:22 – 00:28:28:	are unfamiliar with the history, Galicia would essentially be modern day part of Poland and part

00:28:28 – 00:28:38:	of Ukraine and Russia. These are four of the nations, European, well, three nations in one area,

00:28:38 – 00:28:47:	where we are going to see some of the most violent Marxist communist uprisings in the 1800s. Three

00:28:47 – 00:28:54:	of them in the 1800s, Russia has some abortive revolutions throughout the 1800s and then really

00:28:54 – 00:29:00:	obviously it's the communist revolution that ultimately topples the traditional Russian society.

00:29:00 – 00:29:05:	It takes longer in Russia for various political and economic reasons, quite frankly.

00:29:07 – 00:29:13:	But these schools form the basis of those uprisings. It is these schools that provide

00:29:13 – 00:29:20:	the ideology that eventually pushes for these Marxist uprisings, for these, in some cases,

00:29:20 – 00:29:27:	mass movements of peasants to overthrow their so-called overlords. These are communist revolutions

00:29:27 – 00:29:36:	spurred on by Jewish intellectuals who are directly the direct ancestors, ideologically,

00:29:36 – 00:29:42:	of modern day Zionism. And what's interesting about calling them communist revolutions, and

00:29:42 – 00:29:49:	indeed they are, is that they are communists in every detail prior to Das Kapital having been

00:29:49 – 00:29:54:	written. These are because, of course, Marx was a Jew as well. He didn't invent that from

00:29:54 – 00:30:01:	cold cloth. Basically, the communist manifesto and the other things that were downstream or that

00:30:01 – 00:30:07:	we see as being upstream from all the communist things that followed were, in fact, essentially

00:30:07 – 00:30:14:	the distillation of Tikkun olam for the Goyim. So these Jews had been working on this revolutionary

00:30:14 – 00:30:21:	project for 100-plus years at this point, specifically within Europe. And as they delivered

00:30:22 – 00:30:29:	the blueprints to these Europeans, the reason that the same pattern emerges over and over is that

00:30:29 – 00:30:38:	it's an ancient pattern. As Corey said, it's the Tikkun olam pattern for social justice,

00:30:38 – 00:30:42:	for workers' rights. All these things today that we hear, and we think, oh yeah, there's some good

00:30:42 – 00:30:50:	to that. I can baptize that and make it Christian. Communism is older than the first men who called

00:30:50 – 00:30:55:	themselves communists. And it wasn't just about a commune. It was about all of these values being

00:30:56 – 00:31:02:	packaged up and delivered and spread through these schools, influencing people. And I think

00:31:02 – 00:31:09:	one of the important things about banking, having led up to this point, is that as Jews

00:31:10 – 00:31:16:	became the merchant class, as they were traders and bankers, basically the white-collar sort of

00:31:17 – 00:31:24:	echelon of society, they accumulated a disproportionate amount of wealth because those are more

00:31:24 – 00:31:30:	capitalist endeavors that naturally tend to produce more excess capital. And so, of course,

00:31:30 – 00:31:36:	by having access to their own banks, they were able to accumulate that wealth and then deploy it

00:31:37 – 00:31:45:	both as a weapon strategically at certain points to instigate, to fund a particular uprising.

00:31:46 – 00:31:51:	But also, if you're wealthier, people are more likely to want to be around you for the most part.

00:31:51 – 00:31:57:	It opens doors. When you have money, people are nicer to you, not everyone, but the people that

00:31:57 – 00:32:04:	you probably want to rub elbows with tend to be. And so, as they accumulated social status

00:32:04 – 00:32:11:	through the accumulation of wealth, as Corey said, they sort of just became European. Even

00:32:11 – 00:32:17:	while maintaining their Jewish identities, it was a side-by-side, I'm a German Jew, or I'm a

00:32:17 – 00:32:25:	Russian Jew, or I'm a Polish Jew. And they wanted to be both simultaneously to pursue Jewish ends

00:32:25 – 00:32:33:	in their host countries. And we'll talk a little bit about the divergence of Zionism and integration,

00:32:33 – 00:32:39:	because they both serve the same ultimate ends via different means. And so, I think it's one of the

00:32:39 – 00:32:45:	confusing things today. When you look at Jews, you'll see some who are rabidly pro-Israel,

00:32:45 – 00:32:50:	and you'll also find Jews who are supporting the plight of Palestinians. Now, they never support

00:32:50 – 00:32:55:	the Palestinian Christians, but they'll support the Palestinian Muslims. And so, it seems like

00:32:55 – 00:33:01:	they're two different kinds of Jews. They have these very diametrically opposed beliefs when,

00:33:01 – 00:33:06:	in fact, they have the same ultimate goal. They're just sort of working both sides of the equation

00:33:07 – 00:33:11:	for their goals. And that's something that occurs throughout history.

00:33:11 – 00:33:18:	I would hope that when you mentioned that wealth tends to increase one's influence or social circle,

00:33:18 – 00:33:21:	that a proverb would have come to mind for the listeners, and that, of course,

00:33:21 – 00:33:27:	as Proverbs 19.4, wealth brings many new friends, but a poor man is deserted by his friend.

00:33:31 – 00:33:36:	And you mentioned that sometimes people try to baptize something and make it Christian.

00:33:37 – 00:33:45:	And in this case, you really see a lot of this with Tikkun Alam generally, but there's one thing

00:33:45 – 00:33:49:	in specific to which I want to draw attention. And the reason I want to draw attention to this

00:33:49 – 00:33:56:	is that I see some Christians, but in particular pastors, committing a grave, a gross error,

00:33:57 – 00:34:04:	and borrowing a concept from Judaism, from the Talmud, that has no place in Christianity.

00:34:06 – 00:34:13:	And see if you can pick up on the word when I read through, this is part of the Jewish liturgy,

00:34:14 – 00:34:15:	the alainu part of that.

00:34:17 – 00:34:23:	Let the time not be distant, O God, when all shall turn to you in love, when all the brokenness of

00:34:23 – 00:34:28:	our world is repaired by the work of our hands and our hearts.

00:34:31 – 00:34:37:	And so many of you will have picked up on the word there. There are actually two words, but one,

00:34:37 – 00:34:43:	I have to translate so that you'll see it. There's a word there in English that you will hear come

00:34:43 – 00:34:50:	out of the mouth of many pastors and others these days. And it is directly a concept from the Talmud.

00:34:50 – 00:34:56:	It has no place in Christianity, and that is brokenness. People will speak of individuals

00:34:56 – 00:35:02:	being broken, or of the brokenness of our world or the brokenness of sin. This is not Christian.

00:35:02 – 00:35:07:	This is Talmudic. This is wicked. This is pagan. It has no place in the mouth of a Christian,

00:35:07 – 00:35:13:	and you should rebuke anyone who uses it. Where that comes from before I get to the

00:35:13 – 00:35:22:	second instance here, the second term. The idea of brokenness comes in part from the Talmud directly,

00:35:22 – 00:35:27:	but part through Kabbalistic interpreters of the Talmud, particularly some in Russia.

00:35:27 – 00:35:31:	The names aren't relevant here because, again, not something into which you should really look

00:35:31 – 00:35:39:	deeply. Again, this would be inviting demons into your life. But to just let you know what is going

00:35:39 – 00:35:47:	on here, there is a Kabbalistic understanding, as I stated earlier, that God himself, in his

00:35:47 – 00:35:54:	essence, is broken in a way. It essentially comes from their corrupted version of a creation myth,

00:35:54 – 00:36:02:	where God withdrew his light from a part of reality, and that created the world. And then,

00:36:02 – 00:36:08:	through sin and corruption, there's brokenness that enters in. And through prayer and meditation,

00:36:08 – 00:36:13:	you can restore some of the broken essence of God. That's the rough overview of it. Yes,

00:36:13 – 00:36:21:	it's as blasphemous as evil as it sounds. But that's the idea that is being imported into

00:36:21 – 00:36:28:	Christianity by those who are using the term brokenness. So stop using that term. It is blasphemous.

00:36:30 – 00:36:37:	But the second instance here is what is rendered as the brokenness being repaired by the work

00:36:39 – 00:36:43:	Well, that's tikkun olam. That's the words there. That's what's being prayed by the Jews.

00:36:44 – 00:36:50:	And you'll note that it's of our hands and our hearts. It's this arrogant conception that we

00:36:50 – 00:36:55:	are the ones who will repair what is broken and wrong in the world. We are the ones who will

00:36:55 – 00:37:01:	remake the world in our image. This should start to sound like a particular character in Scripture

00:37:01 – 00:37:05:	who says that he will ascend above the Most High and make his throne in the heavens.

00:37:05 – 00:37:10:	That's not God, but it is the God of the Jews.

00:37:12 – 00:37:20:	For a Christian, the specific terms that should be used instead are evil instead of brokenness,

00:37:20 – 00:37:29:	sin, and evil. And in terms of repairing the world, that's sanctification. That comes from

00:37:29 – 00:37:36:	God alone. And this is where the breakdown occurs. And the reason that this is so crucial is that

00:37:37 – 00:37:43:	when you look at, for example, press releases from some of our own churches, when they talk

00:37:43 – 00:37:50:	about things related to civil rights, they will use this exact framing and this exact terminology

00:37:50 – 00:37:56:	to talk about, you know, they may call racism a sin, an ancestral sin of this nation, you know,

00:37:57 – 00:38:04:	the United States, America was born with the original sin of racism. That's what some of our

00:38:04 – 00:38:11:	own false prophets say among us. And the fix for that, well, they'll throw Jesus in there.

00:38:11 – 00:38:17:	Ultimately, it's about them repairing that brokenness by going out and making people not be racist

00:38:17 – 00:38:23:	anymore. And when you carefully parse the way they say those things, it's clear that they're

00:38:23 – 00:38:29:	not talking about sanctification. They're not talking about God's work in our hearts and in

00:38:29 – 00:38:36:	our lives. They're talking about reshaping in the image of the world, to just go down whatever

00:38:36 – 00:38:44:	the morality of CNN is, and one by one deleting those things from people's hearts and minds

00:38:45 – 00:38:50:	coercively, if necessary, not through God's love and not through God's sanctification, but by,

00:38:51 – 00:38:58:	you know, whatever amount of persecution and hatred you can direct at these evils, that is how

00:38:58 – 00:39:05:	you create the unbroken world with your own hands. And so when these men believe these things,

00:39:05 – 00:39:09:	they will of course engage in any manner of evil because they don't think it's evil. They think

00:39:09 – 00:39:15:	that if by their own hands they're healing the world of its brokenness, of these original sins

00:39:15 – 00:39:22:	that aren't even in Scripture, then of course anything goes. If your ultimate goal is good to

00:39:22 – 00:39:27:	perfect the world, whatever you have to do to get there, you can rationalize. I mean, it's literally

00:39:27 – 00:39:32:	the end justifies the means. Now it's buried. You're not going to see that when you read one of

00:39:32 – 00:39:37:	these press releases unless you look at it with these eyes. Once you understand that these things

00:39:37 – 00:39:42:	are alien to the Christian faith, then they just kind of scream from the page, both by the words

00:39:42 – 00:39:47:	that they use and by the things that they omit, by the fact that they won't talk about God sanctifying

00:39:47 – 00:39:53:	our hearts. Something that today in the Missouri Synod is explicitly denied in our newest confessional

00:39:53 – 00:40:00:	documents, saying that someone who commits the sin of sodomy, someone who is a child rapist,

00:40:00 – 00:40:06:	someone who despises the body that they were given by God and believes that they're the opposite sex

00:40:06 – 00:40:11:	and that God made a mistake, our new confessional documents say there's no sanctification for that.

00:40:11 – 00:40:16:	They say you can be forgiven, but you're always going to want those evil things because God can't

00:40:16 – 00:40:22:	do it. And so we just have to be loving and supportive socially to make people feel the embrace

00:40:22 – 00:40:29:	of God's love rather than reminding people that this is sin, this is wickedness, and that God

00:40:29 – 00:40:36:	heals, God forgives, and He heals through forgiveness. Healing is a good thing when it's

00:40:36 – 00:40:41:	coming from God, but we don't heal each other. It comes from God and there's a specific pathway

00:40:41 – 00:40:49:	by which it's delivered to us, and it's not through these views. So it's a really tricky

00:40:49 – 00:40:56:	thing because as we've said in many past episodes, this stuff, if you don't realize it's evil genealogy,

00:40:56 – 00:41:00:	it's going to look and sound pretty Christian. Maybe it's a slightly different way of putting it,

00:41:00 – 00:41:06:	but when you get down to it, who doesn't want brokenness to be healed? Who doesn't want things to

00:41:06 – 00:41:11:	be better? And if I'm a Christian, of course, I want to be the one making things better. And

00:41:13 – 00:41:17:	there's a way that a Christian can believe that faithfully that doesn't sound like that

00:41:17 – 00:41:25:	because the actual repair of evil comes from God's work and God's forgiveness. And as we've

00:41:25 – 00:41:29:	said in a couple of recent episodes, there are things that are evil in this world that cannot

00:41:29 – 00:41:35:	be repaired. They can be forgiven, but they can't be undone. And I think that's one of the overarching

00:41:36 – 00:41:42:	reasons why we have many men in our own pulpits talking in these ways because

00:41:42 – 00:41:48:	they think that anything can be repaired and it's simply not true. If you sin against your own body

00:41:48 – 00:41:53:	and you damage it in a horrific way, you're stuck with it. God's not going to regrow whatever you

00:41:53 – 00:42:01:	cut off. He's not going to undo whatever damage you do. That is the new you. It's not the you

00:42:01 – 00:42:06:	that's going to be resurrected because if you are forgiven and you die in Christ, you will be raised

00:42:06 – 00:42:12:	again with a restored body, the body that God wanted you to have, but you don't just get to undo

00:42:12 – 00:42:18:	all of the damage from your own wicked acts. It's something that came up in the

00:42:18 – 00:42:24:	debt-free virgins with no tattoos fight a few years ago, where there were Christian men saying,

00:42:25 – 00:42:30:	there are things that we can do when we're young that can damage our prospects forever.

00:42:31 – 00:42:36:	And it's desirable for us to encourage those things. And it's desirable for us to discourage

00:42:36 – 00:42:42:	things that are sinful, things that are harmful. Pastors want to focus. Pastors are

00:42:42 – 00:42:47:	some are trying to be faithful and some are malicious. We'll try to say, no, we need to repair

00:42:47 – 00:42:54:	everything. If someone has had sex with 100 people, she's forgiven by Jesus, and so everything

00:42:54 – 00:43:00:	is back to normal. We talked about in the episode where we were discussing the clockwork universe

00:43:00 – 00:43:07:	in microchimerism. That's simply not the case. There's physical and emotional and mental damage

00:43:07 – 00:43:13:	to that sort of behavior that God forgives, but he doesn't undo. And for us to think that we can

00:43:13 – 00:43:19:	go further than what God does in this life is sinful. It's rebellion against God, because while

00:43:19 – 00:43:24:	it begins with, oh, I want to do something Christian, it ends with, God didn't do enough,

00:43:24 – 00:43:28:	I'm going to fix what he failed to fix, which is exactly Corey's point.

00:43:29 – 00:43:35:	And one of the foundations upon which this not really misconception, this wickedness,

00:43:35 – 00:43:41:	this evil is built, is a denial of original sin. And that is something that we see in the

00:43:41 – 00:43:47:	Christian context as well. Groups that deny the reality of original sin will eventually wind up

00:43:47 – 00:43:54:	apostate. Because if you deny the reality, if you deny the nature of original sin, what you've

00:43:54 – 00:43:59:	actually done, even if you haven't explicitly done so yet, what you have implicitly done,

00:44:00 – 00:44:07:	is deny the nature of the atonement. Because if original sin did not corrupt all of creation,

00:44:07 – 00:44:12:	if original sin is not this infinite separation of creation from Creator,

00:44:12 – 00:44:16:	then Christ's atonement is something lesser than it actually was.

00:44:18 – 00:44:25:	The Jews here are explicitly denying what Scripture says, even their Scriptures so called,

00:44:25 – 00:44:29:	because supposedly they believe in the Torah, they don't, they believe in the Talmud,

00:44:29 – 00:44:34:	we've previously gone over what Torah forbids Talmud permits. But

00:44:37 – 00:44:43:	what they are doing is denying the nature, the scope, the reality of original sin and saying,

00:44:43 – 00:44:49:	no, we can cure these things through our own works. We don't need God to do it for us.

00:44:50 – 00:44:56:	And there are Christian groups that do the very same thing. And so as Christians, you have to be

00:44:56 – 00:45:04:	careful to ensure that you always have this proper conception of original sin, of what original sin

00:45:04 – 00:45:10:	is, of what original sin did, of what was necessary to atone for original sin.

00:45:10 – 00:45:16:	This is one of those things that if you get it wrong, you may not wind up apostate,

00:45:17 – 00:45:23:	but your grandchildren will certainly will. And in the case of the Jews, we see exactly

00:45:23 – 00:45:31:	that playing out. But I mentioned earlier these four schools as it were, these four groupings

00:45:31 – 00:45:37:	of the Haskelah, the Jewish Enlightenment, the Maskelem is the name for the actual individuals

00:45:37 – 00:45:45:	or the groups that is plural. But I mentioned where these were. And the reason that's relevant is

00:45:45 – 00:45:53:	that these are where revolutions would take place in the 1800s. And we've mentioned before,

00:45:53 – 00:46:00:	I believe I've linked to it before, in the show notes for previous episodes. In fact, I know I have

00:46:01 – 00:46:08:	the revolutions of 1848. And it's interesting to note that there is an entire article on

00:46:08 – 00:46:17:	the revolutions of 1848. Because most of Europe was thrown into turmoil seemingly all at once.

00:46:19 – 00:46:24:	To just give a quick list of some of the revolutions, not even all of them.

00:46:24 – 00:46:31:	There were revolutions in the Italian states. There was a French Revolution of 1848, obviously not

00:46:31 – 00:46:36:	the French Revolution, but there was a French Revolution. There were German revolutions of

00:46:36 – 00:46:46:	1848. Denmark had an uprising in 1848, 1849. Sleschwisch Holstein had an uprising, or actually

00:46:46 – 00:46:53:	just at the time would have been Sleswisch, not Holstein yet. But there were uprisings in Austria.

00:46:53 – 00:46:59:	There were uprisings in Hungary, Galicia as mentioned, Sweden had uprisings, Switzerland,

00:46:59 – 00:47:11:	Poland, Romania, Belgium. This was Pan-European. And the hotspots focused exactly where you had

00:47:11 – 00:47:20:	these Jewish groups that would eventually become Zionism. And what you see as a follow on from

00:47:20 – 00:47:26:	this, as a result of this, sometimes it takes a few decades in the aftermath of these revolutions,

00:47:26 – 00:47:33:	but sometimes it doesn't. You see the emancipation of the Jews. Jews are given full political,

00:47:33 – 00:47:42:	civil, etc. rights in these various European nations. The first, of course, is France,

00:47:42 – 00:47:49:	because the French Revolution grants full rights to the Jews, and that is in 1789. Now, notably,

00:47:50 – 00:47:54:	there are many of those in the French Revolution who say that they have to cease to be Jews,

00:47:54 – 00:48:00:	and simply be French in order to have these rights. But there is some disagreement amongst the

00:48:01 – 00:48:06:	leaders of the French rebellion, the French Revolution. Unsurprising for anyone who's

00:48:06 – 00:48:11:	familiar with the history of the French Revolution as the leaders of that revolution were anything,

00:48:12 – 00:48:15:	but consistent, one year to the next.

00:48:15 – 00:48:24:	And to follow on from that, you have basically in the decades following, you have all of these

00:48:24 – 00:48:30:	various European nations emancipate the Jews. But the last to emancipate the Jews was Germany

00:48:30 – 00:48:39:	in 1871, and then Russia in 1917. Now, of course, 1917 should ring some bells as well.

00:48:39 – 00:48:47:	And that is another time in the early 1900s. Of course, we have the First World War.

00:48:48 – 00:48:55:	As a direct follow on from the First World War, which incidentally, the same hot spots again

00:48:55 – 00:49:01:	involved in the lead up to that war. But in the aftermath of that war, that is when we get

00:49:01 – 00:49:09:	sort of mass democracy and the emancipation of women and votes for women and all of these

00:49:09 – 00:49:16:	various liberal social agenda items that get pushed through that were being discussed previously

00:49:17 – 00:49:25:	by these Jewish groups. So you will see every time you have this sort of mass uprising and these

00:49:25 – 00:49:32:	rivers of blood in Europe, conveniently what follows on from that is the ratchet moving forward

00:49:33 – 00:49:38:	in favor of socialism. One of the interesting things about the timing of everything that you

00:49:38 – 00:49:47:	just mentioned is that it dovetails with the end of kind of the banking story for Jews. It dovetails

00:49:47 – 00:49:52:	into what became modern banking. I'm going to read just a part of a paragraph from the Jewish

00:49:53 – 00:49:59:	virtual library. Jewish banking in the 19th century begins with the rise of the house of Rothschild in

00:49:59 – 00:50:05:	Frankfurt, a city which became the new banking center of Europe as a result of the political upheaval

00:50:05 – 00:50:10:	caused by the French Revolution and the Napoleonic Wars. The founder of the house, which became the

00:50:10 – 00:50:17:	symbol of the 19th century type of merchant banking, Meyer Amschel Rothschild, started as a banker to

00:50:17 – 00:50:22:	the elector of Hesse Castle. His sons rose in prominence as the major European bankers,

00:50:23 – 00:50:29:	Amschel Meyer in Frankfurt, Solomon Meyer in Vienna, Karl Meyer in Naples, James Meyer in Paris,

00:50:29 – 00:50:40:	and Nathan Meyer in London. Between 1815 and 1828, the total capital of the Rothschilds increased

00:50:40 – 00:50:50:	from 3.3 million to 118 million francs. It went up over 30-fold in just over a decade, and that's

00:50:50 – 00:50:55:	just ending in 1828. Obviously, they didn't end there, but that was basically their seed money for

00:50:55 – 00:51:04:	what just 20 years later became all these revolutions in 1848. As we've said, there are

00:51:04 – 00:51:10:	articles and you can find lists in one of the tricks when you're going through accounts of

00:51:10 – 00:51:17:	this stuff, particularly if you're starting on modern internet sources, is that they will obfuscate

00:51:17 – 00:51:23:	or flat out deny that there's any participation of Jews. On Wikipedia, a lot of these articles

00:51:23 – 00:51:31:	have actually had references to Jews removed in the last three years or so. However, if you dig

00:51:31 – 00:51:37:	into who were the principal leaders in any particular revolution, as Corey said, you're

00:51:37 – 00:51:46:	going to find it's at least half Jews. In most of the revolutions in both 1948 and then in 1917-18,

00:51:47 – 00:51:53:	some of them were up to 90% Jewish, which necessarily implies that if it were not for Jews,

00:51:54 – 00:52:00:	those things wouldn't have happened. That's a historical fact because not only were they

00:52:00 – 00:52:06:	key players, in many cases, virtually all of the players. This was true in the Russian revolution,

00:52:06 – 00:52:13:	it was a communist revolt. It was a Jewish communist revolt. Not only were they the overwhelming

00:52:13 – 00:52:18:	majority of those participating, but for example, in the Jewish revolution in Russia,

00:52:19 – 00:52:26:	Rothschild personally donated a million, I remember which currency it was, but a huge amount of money

00:52:26 – 00:52:33:	was infused into that communist uprising right as it was faltering. They got a fresh and cute fusion

00:52:33 – 00:52:40:	of cash from a Rothschild. There you go, the Tsars are dead, Russia's communist for nearly a century.

00:52:42 – 00:52:47:	The banking tie, and all this is the end of it being a part of the story, it's important because

00:52:47 – 00:52:53:	as they spread their tentacles throughout Europe, this influence and this incredibly outside,

00:52:53 – 00:53:00:	and so we're talking about quantities of money that are just inconceivable beyond what the average

00:53:00 – 00:53:08:	man would have access to, yet when it's a group of people who are able to influence kings and leaders

00:53:08 – 00:53:15:	and schools and crowds, incidentally, doesn't that sound like George Soros today? If you think

00:53:15 – 00:53:21:	about what we're describing the Rothschilds and these other doing 200 years ago, we see exactly

00:53:21 – 00:53:28:	the same thing today with different names. Soros, that last name is Esperanto, I mean

00:53:28 – 00:53:34:	Sor in Esperanto. His original name was Georgie Schwartz. He's a Jew, everyone knows a Soros is

00:53:34 – 00:53:39:	a Jew, but he changed his name to something that didn't sound that way. He's the frontman for doing

00:53:39 – 00:53:44:	this stuff today. There's always been a frontman, there's always been someone behind financing things.

00:53:47 – 00:53:50:	As I said earlier, and we said in the previous episode, when you say these things,

00:53:50 – 00:53:54:	people want to clutch their pearls and say, oh, this is an anti-Semitic conspiracy theory.

00:53:55 – 00:54:01:	Let's start with, is it true or not? Not only is it true, but when you get them talking in a way

00:54:01 – 00:54:07:	that they're proud of it, they'll take credit for everything. It's not internet racists whining

00:54:07 – 00:54:15:	about disparities in bank accounts. It's literally just history. These events occurred,

00:54:15 – 00:54:19:	these were the men responsible, and they came from a place and they had an agenda,

00:54:19 – 00:54:27:	and it wasn't simply personal aggrandizement. The manner in which these things played out,

00:54:27 – 00:54:33:	as Corey said, all the patterns, all the revolutions of 1848, when you read the articles,

00:54:33 – 00:54:38:	they'll say, oh, it, everyone just revolted simultaneously for all these different reasons.

00:54:38 – 00:54:43:	Well, that's why you have to go looking at who is actually instigating it. And when you look at

00:54:43 – 00:54:48:	the reasons, even though some of the articles will say, these reasons are all unrelated,

00:54:48 – 00:54:55:	when you go down the checkbox list of communist values, of tican olam, social justice

00:54:56 – 00:55:00:	checkboxes, all the list of things that they want to do to change and repair the world,

00:55:00 – 00:55:08:	it's all there. It's things like worker rights, and it's things like disparate capital allocation.

00:55:08 – 00:55:14:	Things that seem kind of, either you hear them and you think, I don't care, that sounds

00:55:14 – 00:55:20:	technical and dry, or you think it's a moral imperative. When they're doing it, it's because it

00:55:20 – 00:55:25:	was fundamentally toppling the kingdoms, the kingdoms of Christendom, because don't forget,

00:55:26 – 00:55:33:	these were aristocracies, and they were monarchies. And by the end of the first world war,

00:55:33 – 00:55:38:	all those monarchies had been toppled. There was really no political power left in virtually any

00:55:38 – 00:55:43:	of the European kingdoms, even if they maintained something that was superficial, it no longer

00:55:43 – 00:55:50:	had any teeth. That wasn't a case in 1848, when this project began, or if you go back further to

00:55:50 – 00:55:59:	1789 in France. The toppling of the Christian rulers, and the liberalization of the societies,

00:56:00 – 00:56:05:	and the loosening of morals, and the opening of floodgates for all sorts of things that

00:56:05 – 00:56:10:	stopped being illegal, because we don't want to, that's going too far. We don't need all

00:56:10 – 00:56:17:	these Christian rules informing the law. Today, in 2023 in the United States, this is a fight

00:56:17 – 00:56:23:	that we're having in our own churches. How far does a Christian ruler go with regard to what

00:56:23 – 00:56:29:	scripture says about obeying God? What should the laws look like? This is a conversation that began

00:56:30 – 00:56:34:	in the Enlightenment. And so all of these intermediary steps along the way,

00:56:35 – 00:56:41:	they achieve the goal. They achieve the goal of what we call liberalization. I guess that's a

00:56:41 – 00:56:47:	technical term. It's fundamentally satanic terraforming of Christendom. That's really what's

00:56:47 – 00:56:52:	happened here. And when you look at the movers and shakers, you look at the players, you look at the

00:56:52 – 00:56:58:	men who were calling the shots and influencing people, they're almost all Jews. One of the things

00:56:58 – 00:57:06:	that I said near the end of last week's episode was that one of the areas in Europe with the highest

00:57:06 – 00:57:14:	percentage Jewish population was what has been sometimes known as Poland today. Most of this

00:57:14 – 00:57:20:	area is Poland, some of it is Ukraine. Just depends on the point in history, since Poland has existed

00:57:20 – 00:57:28:	and then not existed and then existed again. But the area known at the time as Galicia,

00:57:28 – 00:57:36:	I did mention that there was one of these Haskelah, they're one of these groups of Jewish intellectuals.

00:57:37 – 00:57:45:	And in 1846, there occurred what is known as the Galician peasant uprising. This was an uprising

00:57:45 – 00:57:53:	in which today they are often called patriotic Polish intellectuals and nobles. But in reality,

00:57:53 – 00:57:58:	they were Marxist revolutionaries in the most part in the main. Not all of them, some of them

00:57:58 – 00:58:05:	were diluted, certainly. That does happen as well. You see that pattern repeated over and over again

00:58:05 – 00:58:11:	actually with revolutionaries. You will have those who are malicious in their intent, those who know

00:58:11 – 00:58:19:	what they're doing, and then the fools who go along with them. In the Soviet era, the term was useful

00:58:19 – 00:58:26:	fool or useful idiot, which is those in the West who argued in favor of what the Soviets were doing

00:58:26 – 00:58:33:	because they did not understand what the Soviets were doing. They were useful idiots. I'll refrain

00:58:33 – 00:58:38:	from using the Russian term because I'm sure I'll butcher the pronunciation. But the Galician uprising

00:58:40 – 00:58:47:	basically slaughtered many of the nobles, some of whom had foolishly involved themselves in the rebellion.

00:58:48 – 00:58:55:	But this was just a standard Marxist uprising, and it was praised by Marxists at the time,

00:58:55 – 00:59:01:	including Karl Marx, who I believe, I don't know if he had just been expelled from Belgium,

00:59:01 – 00:59:08:	or if that was to come later. But at any rate, he praised this as a Marxist uprising,

00:59:08 – 00:59:13:	called it deeply democratic, of course. You have to be sure to get your propaganda term right.

00:59:14 – 00:59:23:	And this is the pattern that plays out over and over. You see a supposed peasant uprising,

00:59:23 – 00:59:29:	sometimes involving some of the nobles, because do bear in mind the French Revolution was supposedly

00:59:29 – 00:59:35:	this uprising of the underclass that was going to throw off the shackles of the oppressive

00:59:35 – 00:59:40:	nobility of the ancient regime. Well, in reality, almost all of the leaders were

00:59:40 – 00:59:47:	relatively affluent, educated students. They were not peasants. But this is what you see play out.

00:59:48 – 00:59:55:	You have Marxist revolutionaries who rile up some segment of the population and use that segment of

59:55 – 01:00:02
the population to slaughter others, and it just creates chaos and a cycle of violence that destroys

01:00:02 – 01:00:07:	the nation from within. Some European nations were more successful in putting down these

01:00:07 – 01:00:15:	revolutions than others. Some were not successful. The the Germans actually managed to put down

01:00:15 – 01:00:23:	the revolutions of 1848 fairly convincingly. However, things did not go as well in Germany

01:00:23 – 01:00:29:	during the latter cycle of revolutions, because Germany had I'll move on to Germany now to sort

01:00:29 – 01:00:34:	of set the stage for a future episode, just to give a little bit more history here.

01:00:34 – 01:00:41:	The German revolutions, not of 1848, but the latter ones in the 1900s really started in 1918,

01:00:41 – 01:00:48:	started in the wake, of course, of World War One, and they lasted until 1933.

01:00:49 – 01:00:55:	There were various revolutions throughout Germany. You had the so-called German Revolution,

01:00:55 – 01:01:01:	1918 to 1919. In Germany, it's called the November Revolution, because there are other

01:01:02 – 01:01:05:	revolutions and other months, and so they're named after the month.

01:01:06 – 01:01:13:	But you had a people's state of Bavaria, which most people don't know. Bavaria had

01:01:13 – 01:01:22:	an actual communist government for over a year. Saxony, the birthplace of Lutheranism,

01:01:23 – 01:01:32:	essentially had a communist government for over a year. Bremen was a Soviet Republic in 1919.

01:01:33 – 01:01:39:	Bavaria, at the end of the people's state, also had a Soviet Republic. There was an uprising,

01:01:39 – 01:01:46:	a communist Marxist uprising in the Rur in 1920. There was a march uprising in 1921. There was

01:01:46 – 01:01:53:	an uprising in Hamburg in 1923. There was the German October, which was an international

01:01:53 – 01:01:59:	communist plot to again attempt to overthrow, at that time Weimar to institute an actual communist

01:01:59 – 01:02:10:	government in 1923. This is the state of Central Europe in the early 1900s, and it's important to

01:02:10 – 01:02:17:	understand that for other history we'll be covering in later episodes. But you see

01:02:18 – 01:02:26:	extensive Jewish involvement in these revolutions, because basically you have Marxist intellectuals

01:02:26 – 01:02:33:	and revolutionaries on one side, and the defenders of the old regime, the defenders of monarchy

01:02:33 – 01:02:40:	and order on the other side. And it is in fact Christians on the side of the monarchy,

01:02:40 – 01:02:47:	on the side of the nobles, on the side of order, versus atheists and Jews, on the side of the

01:02:47 – 01:02:53:	Marxist revolutionaries. And this plays out in other European states as well, but for obvious

01:02:53 – 01:03:02:	reasons, Germany is the most salient going forward. But this is all part of the Jewish

01:03:03 – 01:03:09:	understanding of tikkun olam. It is part of the Jewish understanding that it is incumbent on them

01:03:09 – 01:03:14:	to make the world a better place. It just so happens to be that the world would be a better

01:03:14 – 01:03:21:	place if the world were ruled by Jews. And so they are willing to use whatever means necessary

01:03:21 – 01:03:29:	to bring this about. They will tell you that tikkun olam is just making the world better,

01:03:29 – 01:03:36:	improving things, helping people. But it's not. Because the goal is radical social change. The

01:03:36 – 01:03:41:	goal is to make the world look like the world portrayed in the Talmud. And if you've read

01:03:41 – 01:03:46:	any of the Talmud or you've listened to what we've said about the Talmud, read a summary,

01:03:46 – 01:03:51:	what have you, you know how utterly wicked the Talmud is and what kind of world that would create.

01:03:52 – 01:03:58:	As was mentioned, this is Satan terraforming Christendom. And he has been extremely successful.

01:03:59 – 01:04:04:	Because Christians have not known how to counter it, particularly in the modern era,

01:04:04 – 01:04:11:	because Christians are so afraid simply to say the word Jews. And if you can't say the word Jews,

01:04:11 – 01:04:15:	you can't go over the history. You can't go over what has actually happened,

01:04:15 – 01:04:22:	because they have played an outsized role. At no point have they ever, with the exception of

01:04:22 – 01:04:26:	what is now Poland, because as I said they were higher concentration there, but even there it

01:04:26 – 01:04:32:	was sub 10%. They have never been more than single digit percentages of a given population.

01:04:32 – 01:04:37:	And yet they have been represented as 50 plus percent of these revolutionary groups.

01:04:37 – 01:04:43:	In the case of the Russian revolutionaries, so called Russian, 90 plus percent.

01:04:44 – 01:04:50:	That's salient. If you have a group that is a single digit percentage of a population,

01:04:50 – 01:04:56:	and yet somehow it is always more than half of violent revolutionary groups

01:04:56 – 01:05:01:	that rise up in that population and cause chaos. That is something of which both

01:05:02 – 01:05:06:	the Kingdom of the right hand and the Kingdom of the left hand should take notice.

01:05:06 – 01:05:09:	It is incumbent on the Kingdom of the left hand to crush those revolutionaries.

01:05:09 – 01:05:13:	But it is incumbent on the Kingdom of the right hand, which is to say the church,

01:05:13 – 01:05:18:	to recognize this evil and to address it. Otherwise, the terraforming will continue.

01:05:19 – 01:05:24:	Because it is continuing. That's what we see today. All of the things we see pushed for today,

01:05:24 – 01:05:31:	the social justice, the affirmative action, the BLM, whatever group it happens to be,

01:05:31 – 01:05:37:	these are all part of the same tapestry, cut from the same cloth of the Talmud,

01:05:38 – 01:05:45:	organized by the same malignant malign intelligence. And as Christians we have to address it,

01:05:45 – 01:05:50:	because things can always get worse. And if we're not trending God-word,

01:05:51 – 01:05:55:	then we are in fact trending hell-word. In the show notes for today's episode,

01:05:55 – 01:06:01:	we will have a link to a book by a Roman Catholic author named E. Michael Jones. A lot of you have

01:06:01 – 01:06:07:	probably heard that name before. He wrote a trilogy of books on the overarching subject we're talking

01:06:07 – 01:06:12:	here today. The specific one that applies most directly to this arc of our episodes

01:06:12 – 01:06:17:	is the Jewish Revolutionary Spirit. You can find it at archive.org. You can actually

01:06:17 – 01:06:21:	download the PDF. It's about 1200 pages. It's a very lengthy, detailed book.

01:06:22 – 01:06:29:	Obviously, this is the most superficial possible tackling of the subject for a podcast. If you

01:06:29 – 01:06:35:	want a deep dive, get a PhD. What I found interesting when I dug this up, I've never read the whole

01:06:35 – 01:06:40:	thing, but I've read bits and pieces. And most of what is in it, I have learned elsewhere.

01:06:41 – 01:06:45:	I was just laughing when I pulled up the PDF today and looked at the chapters.

01:06:45 – 01:06:48:	Here are the names of the first five chapters from E. Michael Jones' book,

01:06:48 – 01:06:54:	The Jewish Revolutionary Spirit. Chapter 1, The Synagogue of Satan. Chapter 2,

01:06:54 – 01:07:01:	Julian the Apostate and the Doomed Temple. Chapter 3, Rome discovers the Talmud. Chapter 4,

01:07:01 – 01:07:06:	False Conversion and the Inquisition. Chapter 5, The Revolution Arrives in Europe.

01:07:06 – 01:07:12:	Chapter 6, The Converso Problem. And then in later chapters, he talks about Martin Luther King

01:07:12 – 01:07:16:	Jr. He talks about the civil rights movement. If this sounds a little bit like it was basically

01:07:16 – 01:07:23:	the last 20-odd episodes of Stone Choir, it's not because we're using his book to crib for source

01:07:23 – 01:07:29:	material. It's because if you look at the problems in our world, in the Christian world and Christian

01:07:29 – 01:07:37:	nations, you will find the Jewish Revolutionary Spirit. Now, E. Michael Jones is Roman Catholic.

01:07:37 – 01:07:42:	He's a Romanist. He's a Papist. That's what Luther calls you guys. And we have some listeners.

01:07:42 – 01:07:46:	Thank you for listening. We love you guys. You're obviously Christian because otherwise,

01:07:46 – 01:07:53:	you wouldn't put up with us. I'm highlighting specifically that he is a Romanist because

01:07:53 – 01:07:57:	one of the things that you'll find in this book, if you happen to check it out,

01:07:57 – 01:08:03:	is that there's a fair amount about Freemasonry, which again ties directly into today on Independence

01:08:03 – 01:08:11:	Day as we're recording. Obviously, Freemasonry was a big part of the American Revolution. And so

01:08:11 – 01:08:20:	we're told retroactively that that made Freemasonry the birth story of this nation, which is nonsense.

01:08:20 – 01:08:26:	This nation is 150 years older than the Revolution. The nation began when Europeans started landing

01:08:26 – 01:08:31:	here. And the men who started landing here weren't Freemasons. They weren't involved in any of that

01:08:31 – 01:08:37:	stuff because the Enlightenment hadn't happened yet. And Quakers were not members of secret

01:08:37 – 01:08:42:	societies. So I specifically mentioned the Freemason thing because if you delve into this

01:08:42 – 01:08:47:	or related subjects, I just want you to be aware that when Roman Catholics talk about

01:08:48 – 01:08:55:	these subjects, they will place an outsized emphasis on Freemasonry. Now, as Lutherans,

01:08:55 – 01:09:01:	we despise secret societies. In fact, from the very first days of the LCMS, no one who was a member

01:09:01 – 01:09:08:	of a secret society was permitted to be a member of the church because it's two contradictory gods.

01:09:09 – 01:09:16:	Freemasons and the other secret societies confess a creator God. They say that whether you're a Jew

01:09:16 – 01:09:20:	or a Mohammedan or a Christian, you're all worshiping the same God by different names.

01:09:21 – 01:09:26:	And it's interesting if you listened to any accounts of someone who's gone through a Masonic

01:09:26 – 01:09:31:	temple, they will have rooms that are dedicated to different periods of time with different

01:09:31 – 01:09:37:	architecture and different decorations. And they will have a room for Babylonian period.

01:09:37 – 01:09:44:	They'll have a room with Egyptian stuff, which if you remember us talking about the genealogy of

01:09:45 – 01:09:52:	Jewish black magic, that's where black magic traces through Babylon, through Greece, through

01:09:52 – 01:09:59:	Egypt, back to the very earliest days of demons walking the earth. And so the fact that Freemasons

01:09:59 – 01:10:06:	use exactly the same genealogy for their backstory, I think once you recognize that that pattern is

01:10:06 – 01:10:13:	something that will just pop up in places where black magic is being practiced is very conspicuous

01:10:13 – 01:10:16:	because whatever else they say about the God that they claim they're worshiping,

01:10:17 – 01:10:26:	when they are using the same terms and the same loci in human history as Kabbalah,

01:10:26 – 01:10:34:	as Muslim mysticism, as Egyptian demonology, that becomes consequential. You can't ignore that

01:10:34 – 01:10:40:	it's not random and it's not larping. It's not that they just like the look of obelisks or whatever.

01:10:40 – 01:10:49:	There's something serious about it. And so, yes, Freemasons, evil. Even to this day, they always

01:10:49 – 01:10:54:	have been, there's never been a time when they were not up to no good. The important distinction

01:10:54 – 01:11:00:	between our position and someone like E. Michael Jones is that things like Freemasonry are,

01:11:01 – 01:11:08:	they're kind of like communism. It's a repackaged form of Jewish mysticism for the Goliath.

01:11:09 – 01:11:14:	I don't know if they were ever Jews and Freemasons. It probably they were forbidden at some point

01:11:14 – 01:11:19:	because they didn't need to be there, but it was the same sort of stuff. When you trace a backfire

01:11:19 – 01:11:26:	enough, it has the same values. Freemasons are famous for good works, as Corey is describing,

01:11:26 – 01:11:33:	tikkun olam. What is that, but how Freemasons and Shriners and all these others talk publicly

01:11:33 – 01:11:37:	about what they want to do? It's about community improvement. It's about making things better.

01:11:37 – 01:11:41:	And as a naive listener, like, well, that's great. Who doesn't want more of that?

01:11:41 – 01:11:45:	When you delve into what they're actually doing behind the scenes, it's clear that

01:11:45 – 01:11:51:	they're all working from the same playbook. So Roman Catholics will place an outsized emphasis on

01:11:52 – 01:11:58:	Freemasons. As Lutherans, we have a problem with that because Jesuits do the same stuff.

01:11:58 – 01:12:02:	They'll always scream about Freemasons and they'll ignore Jesuits, who, by the way, show up in the

01:12:02 – 01:12:07:	same parts of history doing the same evil stuff as the rest. They're pretty much indistinguishable.

01:12:07 – 01:12:13:	And as Protestants, Jesuits are important because that was literally stood up to

01:12:13 – 01:12:19:	stamp out the Reformation. The Jesuits were basically an inquisition against the Reformation

01:12:19 – 01:12:27:	to root out what they termed heretics, that's us, and kill them. The Jesuit history involves

01:12:27 – 01:12:33:	assassination. So if you're listening to a Roman Catholic author and he starts going off about

01:12:33 – 01:12:39:	Freemasons, I would encourage you to focus on the fact that Freemasons are a derivation of

01:12:39 – 01:12:46:	Talmudic Judaism and not let him get you focused on the political stuff because it's all rooted

01:12:46 – 01:12:52:	in the same spiritual undertones, which is why it shows up in E. Michael's Jones book about the Jewish

01:12:52 – 01:12:56:	revolutionary spirit. I haven't read the exact chapter. Maybe he makes the case as well,

01:12:56 – 01:13:01:	but when I hear a lot of Roman Catholics talking about these subjects online,

01:13:02 – 01:13:05:	if you get them talking about Freemasons, they're just off the races and they want to

01:13:05 – 01:13:12:	call America Freemason and all this stuff. The Founders, many of them were my ancestors who

01:13:12 – 01:13:18:	were a year and 50 years prior were not. America was not a Freemason country. It was a Christian

01:13:18 – 01:13:26:	nation and it was the very Enlightenment devilry that was being ginned up both by

01:13:27 – 01:13:33:	atheists and agnostics and Jews in Europe and then imported at the time of the revolution in

01:13:33 – 01:13:37:	this country that did the damage to our founding. Whether or not we should have been our own country

01:13:37 – 01:13:45:	is a separate matter, but the manner in which it was done was not godly and it's history at this

01:13:45 – 01:13:50:	point. Just don't get distracted when somebody starts freaking out about Freemasons. I would

01:13:50 – 01:13:55:	encourage you if you want to look into this subject in more detail. It's well worth taking a look at

01:13:55 – 01:14:01:	E. Michael Jones' book. Even if you just delve into a particular chapter that deals with a specific

01:14:01 – 01:14:06:	topic you're interested in, it will give you a lot of details that will certainly be omitted

01:14:06 – 01:14:11:	in places like Wikipedia. As I was reading through the article on the 1848 revolutions,

01:14:12 – 01:14:17:	Corey was talking a minute ago about patriots and it was hilarious to see them describing,

01:14:17 – 01:14:23:	yes, the patriots killed their nobles, killed their king. That's not patriotic,

01:14:23 – 01:14:27:	and what universe is that patriotic? Well, in a Jewish universe, we're overthrowing

01:14:28 – 01:14:35:	godly hierarchy is a high good. Yeah, that's certainly patriotic, but the men who were doing

01:14:35 – 01:14:39:	that in those places and times, they weren't patriots. They were evil wicked men who were

01:14:39 – 01:14:47:	serving evil ends. So, when all these patterns play out, once you're able to name the source

01:14:47 – 01:14:53:	and see how it's playing out both within the context and more broadly throughout time,

01:14:53 – 01:14:58:	it becomes a lot easier for us as Christians to discuss these things openly and publicly and say,

01:14:58 – 01:15:03:	well, look, this is what happened. These people take credit for it. They did it. I have a problem

01:15:03 – 01:15:07:	with it morally. I'm looking at where they came from and the things that they're doing and I have a

01:15:07 – 01:15:14:	problem with that. That's a perfectly reasonable place for a discussion. And Corey and I are

01:15:14 – 01:15:18:	podcasters. We want discussion. We're not calling for violence. We don't want violence.

01:15:18 – 01:15:24:	Part of the reason for discussing this stuff is to try to prevent violence because the further

01:15:24 – 01:15:29:	and further the world gets into this sort of wickedness, the greater the incentive there is

01:15:29 – 01:15:37:	for the backlash against what is pure evil to just be pure violence. And if violence is necessary,

01:15:38 – 01:15:43:	that should be done in a godly fashion by a godly state as not for individuals to ever pursue.

01:15:45 – 01:15:49:	If there are no Christians involved in the conversation, all you're going to have is people

01:15:49 – 01:15:54:	who are going to misidentify who the culprits are, and they're going to go further than any

01:15:54 – 01:16:00:	Christian should want them to go. And so that's part of the reason we're tackling these tough

01:16:00 – 01:16:06:	subjects because the absence of actual Christian voices discussing these things that are emerging

01:16:06 – 01:16:12:	in real time, we're talking about things in the early 1800s that are identical to things happening

01:16:12 – 01:16:20:	in 2023, in 2024 and beyond. This decade is going to play out like Germany 100 years ago.

01:16:20 – 01:16:26:	It already is. It's not just parallel. It's practically like someone used a clone tool

01:16:26 – 01:16:32:	and just copied from one century to the next. That's bad news because the end result of that

01:16:32 – 01:16:38:	is going to be violence that no one should want to see. We don't want to see it. Wars are always

01:16:38 – 01:16:43:	destructive. Even a just war is destructive and evil. The question is whether it's less evil than

01:16:43 – 01:16:50:	the alternative. If no Christians discuss these things, all we're left with are evil alternatives,

01:16:50 – 01:16:54:	and any Christian should seek to prevent that if it's all possible.

01:16:54 – 01:16:59:	If you want a good example of what happens when really no one involved is Christian,

01:17:01 – 01:17:07:	look at any number of wars that have been waged in the Far East in history and some of the atrocities

01:17:08 – 01:17:15:	that have been committed. That's what happens when men are entirely unbounded morally,

01:17:15 – 01:17:21:	when there are no restrictions. And that is what happens when Christians remove themselves from

01:17:21 – 01:17:27:	the conversation. There are no Christians on the left. There are no Christians on the Marxist side

01:17:27 – 01:17:36:	of this. And so the only Christians are on the right. And if Christians want to have an influence

01:17:36 – 01:17:40:	on the outcome of these events, because as was mentioned, we are living through

01:17:42 – 01:17:49:	right now probably about the 1920s in Central Europe. We're living through the same thing all

01:17:49 – 01:17:57:	over again in the same decade incidentally. Welcome back to the 20s. Not so roaring this time,

01:17:57 – 01:18:05:	but the 20s nonetheless. If Christians want to have an influence, not only in the outcome,

01:18:05 – 01:18:10:	but how we get there, and it is important to have an influence in the means if you want

01:18:10 – 01:18:17:	an influence on the ends, then we have to be part of the discussion. And the only way

01:18:17 – 01:18:22:	Christians can be part of the discussion on the right is if we're honest, if we're blunt,

01:18:22 – 01:18:28:	if we speak the truth, if we're not afraid of touching on these subjects that are supposedly

01:18:28 – 01:18:33:	off limits. In this case, for this series of episodes, if we're not afraid to say the word

01:18:33 – 01:18:39:	Jews, because if we're afraid to say these things, then those on the right who have

01:18:41 – 01:18:46:	been looking at these matters, granted through a secular so-called lens, not through a Christian

01:18:46 – 01:18:52:	lens, but had been looking at them and had arrived at the very clear truth, because some of these

01:18:52 – 01:18:59:	truths do not require a Christian lens to see them. You can find the Jewish involvement in Marxism,

01:19:00 – 01:19:06:	whether or not you're a Christian. You can find the destructiveness of multiculturalism,

01:19:06 – 01:19:12:	whether or not you're a Christian. But if Christians, as has been the case for the last

01:19:12 – 01:19:19:	several decades, resolutely refuse to engage in these discussions and particularly refuse to

01:19:19 – 01:19:26:	speak the truth on them, then both sides are going to completely ignore at the absolute best

01:19:26 – 01:19:31:	Christians. And usually what happens in that case is that Christians wind up dead,

01:19:32 – 01:19:39:	because neither side has an incentive to keep Christians alive, if Christians are simply lying.

01:19:39 – 01:19:44:	The left, of course, because they are anti-Christ, they hate Christ, they want to

01:19:44 – 01:19:49:	destroy the church, and the best way to destroy the church on earth is to destroy Christians.

01:19:50 – 01:19:55:	It's not burning buildings, that is destructive, of course, but you can rebuild the buildings.

01:19:55 – 01:19:59:	If you kill the Christians, if you burn the scriptures, if you destroy

01:20:00 – 01:20:04:	all of those who have that knowledge, you can very effectively destroy the church on earth.

01:20:04 – 01:20:09:	God has promised that he will not permit the forces of evil to completely triumph,

01:20:09 – 01:20:13:	but that does not mean that they cannot triumph in an area for a period of time.

01:20:14 – 01:20:19:	Look at the map, the religious map of Europe, before and after World War II.

01:20:20 – 01:20:23:	Christendom died in that war.

01:20:24 – 01:20:27:	It was wounded almost mortally in World War I, certainly,

01:20:27 – 01:20:33:	but if you look at the percentage of those who were atheist, 20 years on, from World War II,

01:20:34 – 01:20:39:	the East is atheist. With some exceptions of those who claimed to be Roman Catholic,

01:20:39 – 01:20:42:	but if you start asking them questions about what they believe,

01:20:42 – 01:20:45:	you'll find out very quickly most of them are atheist as well.

01:20:45 – 01:20:48:	So there are very real consequences here in time.

01:20:49 – 01:20:54:	When it comes to these conflicts, and that's for the left, now for the right side.

01:20:55 – 01:21:00:	The right, if Christians are simply going to lie, which has been the case for some decades,

01:21:00 – 01:21:05:	then they have no need of Christianity or Christ, from their perspective.

01:21:05 – 01:21:11:	They're wrong, of course, ultimately, eternally wrong, but politically they're not,

01:21:11 – 01:21:17:	because politically speaking, if Christians are unwilling to address these issues,

01:21:17 – 01:21:22:	unwilling to speak the truth, unwilling to take scripture seriously, incidentally,

01:21:22 – 01:21:26:	because scripture does speak of speaking the truth before the powerful,

01:21:27 – 01:21:32:	and that doesn't just mean the gospel, because God is true, so all truth belongs to God.

01:21:33 – 01:21:37:	The gospel is the most salient part of that, but none of it's irrelevant.

01:21:37 – 01:21:41:	But if we're not willing to do that, well, it shows a number of things.

01:21:42 – 01:21:47:	One, it shows we don't really believe. It shows that our faith isn't real.

01:21:48 – 01:21:51:	Because if Christians don't value the truth, if Christians aren't willing to speak the truth,

01:21:52 – 01:21:56:	then maybe we don't really believe in the truth, and so why should those on the political right

01:21:56 – 01:22:04:	care what Christians say? But there is also the matter of Christians are naturally on the political

01:22:04 – 01:22:09:	right, because that is simply the side of God in these matters, because the political right is

01:22:09 – 01:22:17:	the side that believes in family and hierarchy and all of these various things that are of God,

01:22:17 – 01:22:22:	that are good from God, and opposes all the evil things from the left, the transgenderism,

01:22:22 – 01:22:27:	the homosexuality, multiculturalism, etc., adnazium.

01:22:30 – 01:22:38:	But in order to be part of the right, in order to be an influential part of what is transpiring,

01:22:38 – 01:22:45:	whether or not we are part of it, we have to properly be Christians, which means,

01:22:45 – 01:22:52:	again, speaking the truth. It means not being afraid to address these problems.

01:22:53 – 01:22:57:	It means recognizing the reality of the situation in which we find ourselves,

01:22:59 – 01:23:05:	because ultimately, the political right in the West should be Christian, top to bottom.

01:23:07 – 01:23:11:	That is how things should be, and that is how things would be if Christians

01:23:11 – 01:23:17:	were willing to speak the truth instead of being Zionists, as has been the case in the U.S.

01:23:17 – 01:23:22:	for far too long with many churches. That's not in Scripture. That's not scriptural. That's

01:23:22 – 01:23:29:	anti-scriptural. Where in Scripture does it command us to support a pagan nation, a nation that hates

01:23:29 – 01:23:36:	God, a nation that hates Christ, a nation that has banned proselytization? You can be arrested

01:23:36 – 01:23:41:	for attempting to spread the gospel in Israel. That's not Christian. That's not a nation we should

01:23:41 – 01:23:48:	support. And if we support that as Christians, what are we declaring to the world? What we're

01:23:48 – 01:23:52:	declaring is that we don't really believe in God. We don't really believe in Christ,

01:23:52 – 01:23:55:	because we're willing to support this evil, wicked, pagan nation.

01:23:58 – 01:24:05:	Our confession before the world truly matters, and it truly matters today, because of what is

01:24:05 – 01:24:14:	coming in the next few decades. We don't want a repeat of what happened in Europe,

01:24:14 – 01:24:23:	although that is where we are heading today. We want Christianity to come out of this conflict in

01:24:23 – 01:24:30:	better shape, not as in Europe where Christianity Christendom effectively died in the 1940s and the

01:24:30 – 01:24:41:	1950s. We have a very real opportunity, as Christians, in this century to see a revival

01:24:41 – 01:24:46:	of the Church, because God doesn't abandon His people. It has always been true. Scripture is

01:24:46 – 01:24:54:	very clear. If we desist in our evil ways and turn to God, He will turn to us. He will remember us.

01:24:54 – 01:25:00:	He will restore us. And so we very much have that opportunity as a nation. And yes,

01:25:00 – 01:25:05:	we mean as a nation. We're recording as has been mentioned a number of times on the 4th of July.

01:25:07 – 01:25:10:	Bear in mind, as we have said many times before, country and nation are not synonymous.

01:25:13 – 01:25:23:	Germany is not the 1945 Constitution. That's a country. Germany is a nation of the Germans. France

01:25:23 – 01:25:32:	is a nation of the French. Ireland is a nation of the Irish. America is properly a nation of the

01:25:32 – 01:25:39:	Americans. And we are a distinct Western European, descended people. That is what Americans are.

01:25:41 – 01:25:47:	The U.S. is a country that is a different thing. And so as Christians,

01:25:47 – 01:25:55:	it is important for us to act in accord with what God made us to be. I'm going back to what

01:25:55 – 01:26:03:	I said earlier about mankind in the garden. What is man? What is our purpose? We are an idol,

01:26:04 – 01:26:10:	properly understood in the proper sense of the term, an icon, an image. These are all synonymous.

01:26:10 – 01:26:18:	We are God's image in creation. We represent God in His creation. We act in His stead,

01:26:19 – 01:26:25:	not in the sense of tikkun olam, because tikkun olam is remaking creation in the image of man,

01:26:25 – 01:26:32:	or really in the image of those men who adhere to that concept, the image of their God,

01:26:33 – 01:26:38:	who is very much not our God. Yes, we live in a fallen world.

01:26:39 – 01:26:44:	No, we cannot perfect a fallen world, but we can certainly make it better than it is today.

01:26:45 – 01:26:48:	And as Christians, it is incumbent on us to try.

01:26:50 – 01:26:54:	Part of that is being faithful with regard to the right-hand kingdom that's attending church,

01:26:54 – 01:27:00:	that's holding to right doctrine, that's teaching your children, etc. But we must also be faithful

01:27:00 – 01:27:06:	in the left-hand kingdom. And that is the kingdom of the world. That is the state, that is politics.

01:27:07 – 01:27:13:	And part of that is speaking truthfully about history, even when that history makes people

01:27:13 – 01:27:19:	uncomfortable, even when that history requires you to say words that make other people uncomfortable,

01:27:20 – 01:27:24:	even when there may be consequences for speaking that truth. Now, of course, I am not saying,

01:27:24 – 01:27:29:	go into your workplace and scream, it's the Jews, don't do that. However,

01:27:30 – 01:27:40:	you are to employ wisdom in all matters. But as a Christian, you are not permitted

01:27:40 – 01:27:48:	to lie about these things. You are permitted not to address them or to avoid the topic if

01:27:48 – 01:27:55:	wisdom dictates you should do so. But lying about them is anti-Christian, lying about them is sin.

01:27:56 – 01:28:00:	I would say the folks who are listening, even if you don't want to read Michael Jones' book,

01:28:00 – 01:28:06:	The Jewish Revolutionary Spirit, I would suggest that you at least visit the archive.org link

01:28:06 – 01:28:12:	that we'll have in the show notes and just look at the chapter names. They're 25, 30-odd chapters.

01:28:13 – 01:28:21:	Each of them is a different aspect of the Jewish Revolutionary Spirit, of Tikkun olam, of this

01:28:21 – 01:28:32:	group of people with biblical ancestry going back. They have been corrupted by leaving God,

01:28:32 – 01:28:38:	by abandoning the God who led them out of Egypt. God instantly, they abandoned within 40 days

01:28:38 – 01:28:45:	of leaving Egypt. No, they came and went. But when you look at the list of things that

01:28:45 – 01:28:51:	E. Michael Jones lays out, and he makes a case in each of those chapters, what relevance it has to

01:28:51 – 01:28:58:	the Jewish people, it becomes unmistakable that for us as Christians, for us as citizens

01:28:58 – 01:29:07:	of whatever country we live in today, these are matters of survival. They're matters of polity,

01:29:08 – 01:29:14:	they're matters of spiritual significance, and they're matters that can only be addressed by

01:29:14 – 01:29:20:	talking about Jews. The manner in which we do it must be Christian. As Corey said, there's no

01:29:20 – 01:29:24:	moment in a Christian life where we can say, well, I'm not going to be Christian for the next five

01:29:24 – 01:29:29:	minutes because I'd really rather do this other thing and then say mean, hateful, terrible things,

01:29:29 – 01:29:34:	or commit violence, or any whatever thing you would like to do because you're mad about what

01:29:34 – 01:29:39:	somebody else did. That is the moment where you most need to be Christian, because it's a moment

01:29:39 – 01:29:45:	where it's the hardest to be Christian, because your sinful nature wants to go in one direction,

01:29:45 – 01:29:51:	and God says the other direction. I think the trick that we as Christians have to understand in

01:29:51 – 01:29:58:	the 21st century is that our sinful nature doesn't only look to commit violence or say mean things

01:29:58 – 01:30:06:	or whatever active measure you might think, yeah, that's really bad. Our sinful nature also is a

01:30:06 – 01:30:13:	coward. Our sinful nature is to be fearful and to duck our heads and to stay out of the line of fire

01:30:13 – 01:30:19:	and to avoid saying something that's going to cause grief for us, because it's easier if people

01:30:19 – 01:30:26:	leave you alone, and if saying something that's true that gets you punished is something that's

01:30:26 – 01:30:32:	scary to you, at some point you're going to have to choose, do I tell the truth or do I deny God,

01:30:32 – 01:30:38:	because they're two sides of the same coin. If you start lying, you're losing your faith,

01:30:39 – 01:30:42:	and if there's something that the world is telling you you must lie about,

01:30:43 – 01:30:49:	it threatens your faith. It's actually a matter of salvation, not that believing any of this stuff

01:30:49 – 01:30:55:	that we say is itself salvific or not, it's not. The gospel is contained in Scripture. We're not

01:30:55 – 01:31:03:	trying to elevate any of this to being wholly writ. However, if it's true and you lie about it,

01:31:03 – 01:31:07:	you're sinning against God by lying, and it doesn't matter what you're lying about,

01:31:07 – 01:31:14:	and lies of omission or lies too. Failure to tell the truth when the truth is demanded is a sin.

01:31:14 – 01:31:21:	It's an easy sin, and it's an easy sin for someone who will say, I'm not going to shout hateful things,

01:31:21 – 01:31:25:	I'm not going to hit someone, I'm not going to advocate something that's overtly evil.

01:31:25 – 01:31:31:	It's a very quiet sin. It's completely silent. That's the bopside, that's the whole point

01:31:31 – 01:31:35:	of the sin of silence. When you fail to tell the truth when the truth is demanded,

01:31:36 – 01:31:41:	it's easy. You get away with it. No one knows you didn't say the thing that you knew you should

01:31:41 – 01:31:48:	have said. You know, God knows, and the world is made worse by your failure to be faithful

01:31:48 – 01:31:53:	to telling the truth. Now, as Corey said, that doesn't mean you go around shouting about these

01:31:53 – 01:31:58:	things if you believe the things that we've said. It's a really hard thing for a lot of people to

01:31:58 – 01:32:03:	go through as they come to realize all this has been going on, because again, it's been going on

01:32:03 – 01:32:10:	for thousands of years. The Jews have been up to no good for thousands of years. That's troubling,

01:32:10 – 01:32:17:	that reshapes our own understanding of our history and of Scripture. Now, when I say that,

01:32:17 – 01:32:22:	I don't mean that people 200 years ago would have believed something different.

01:32:24 – 01:32:26:	That's part of the reason we talked about Zionism. We'll probably do an episode in the

01:32:26 – 01:32:34:	future entirely about Zionism, particularly around the Schofield Bible and how it was inserted into

01:32:34 – 01:32:38:	particularly the American psyche and the American political system, because

01:32:40 – 01:32:46:	cordoning off this whole subject area makes it possible for people who are up to no good to

01:32:46 – 01:32:52:	maneuver freely. No one's going to interfere, and if anyone tries to, you say, there are greatest

01:32:52 – 01:32:58:	ally. I support Israel. They're the chosen people. If that's true, if that's scriptural, then yes,

01:32:58 – 01:33:03:	we're bound to it. The problem is none of it's true, and yet people believe it in good conscience, and so

01:33:05 – 01:33:12:	within our own nation, within our own people group, we have opposite sides in defense of an

01:33:12 – 01:33:19:	alien group. Again, alien isn't inherently bad. It means different. It means outside. If they're

01:33:19 – 01:33:25:	alien and they should be supported, if that were true, I'd be first in line, because it's what God

01:33:25 – 01:33:32:	commanded, but it's not true, and it's actually incredibly spiritually and physically destructive

01:33:32 – 01:33:38:	for us to engage in it, and for us to even remain silent about it. A lot of people, when they discover

01:33:38 – 01:33:44:	this stuff, go from either complete indifference or complete Zionism. If they manage to get over

01:33:44 – 01:33:50:	the hump of saying, actually, this is true and I'm unhappy about it, it's really easy to fall off

01:33:50 – 01:33:56:	the other side of the horse and say, now I'm going to be rabidly against the Jews and all things at

01:33:56 – 01:34:01:	all times for all purposes. That's not the point. The point is tell the truth, and if the truth is

01:34:01 – 01:34:08:	that they're up to no good and we need to stop that by a Christian means, then by God, that's what

01:34:08 – 01:34:14:	we should do, but it should always be by God. It should always be what he wants, not what we want,

01:34:14 – 01:34:19:	not because we're fired up about something new. If you learn anything from what we're saying in

01:34:19 – 01:34:27:	this series or any of the other things, zeal is good, but it has to be mediated by faithfulness.

01:34:27 – 01:34:35:	It's more important to maintain your footing as a Christian than to run off in a new direction.

01:34:35 – 01:34:39:	Even if the new direction is the correct direction, nothing we're saying here is false.

01:34:39 – 01:34:45:	All this is vital to the modern Christian life, but we would much prefer that if you believe this,

01:34:45 – 01:34:51:	you pivot slowly, you reorient yourself, do research, do study on your own, look at these

01:34:51 – 01:34:58:	sources, go read whatever you want to read. Just be aware that when they took over the banks 200

01:34:58 – 01:35:05:	years ago, they took over a lot of other things too. Media is entirely controlled by Jews. It's

01:35:05 – 01:35:10:	called an anti-Semitic trope. It's called a stereotype, and yet at the same time,

01:35:11 – 01:35:18:	on their very own websites, you'll see them writing articles about how it's true. It's this

01:35:18 – 01:35:24:	cloaking device that's been put around an entire people. We're on one hand, it's false if it puts

01:35:24 – 01:35:29:	them in a bad light, but it's true if it puts them in a good light. That's not how the truth works.

01:35:29 – 01:35:33:	Either it's true or false, and if it makes them look good, okay, whatever, they look good, fine,

01:35:33 – 01:35:38:	I don't care. If it makes them look bad, then we have to deal with that. And so when you're digging

01:35:38 – 01:35:44:	into sources, it's part of why the show notes are always so rich with these links when we can find

01:35:44 – 01:35:50:	them, because most of what you're going to read is going to contradict what we're saying, and you're

01:35:50 – 01:35:56:	saying, well, those guys are liars. Well, that's one possibility. The other possibility is that a

01:35:56 – 01:36:02:	necessary part of keeping you from seeing the truth is making sure that you're hemmed in by enough

01:36:03 – 01:36:08:	superficial sources that you never get to the truth. And then it's easy to go along with the

01:36:08 – 01:36:14:	entire crowd that's saying one thing, and you have a few people saying another thing, and some of

01:36:14 – 01:36:19:	them say it in really terrible ways. Some of them are hateful. Some of them are stupid. Some of the

01:36:19 – 01:36:23:	people who agree with us about some of these things are extremely embarrassing, and it makes me sad

01:36:23 – 01:36:31:	that I can't convince them to be better about A, being Christians, and B, being persuasive. But

01:36:33 – 01:36:37:	it's possible to tell the truth and to be a Christian at the same time, in fact, it's required.

01:36:37 – 01:36:42:	And so as we work through all this stuff, just remember that if you're hearing something for

01:36:42 – 01:36:45:	the first time, or maybe you've heard it before and you've always disregarded it,

01:36:45 – 01:36:48:	maybe we made a better case than you've heard, and so you want to learn more.

01:36:50 – 01:36:55:	Be cautious. Don't just go adopting new crap. That's how we got into the situation in the first

01:36:55 – 01:37:00:	place. People started throwing new stuff into our culture saying, oh, now we're going to believe

01:37:00 – 01:37:04:	this instead. And what do we do? We threw out Scripture. We threw out thousands of years of

01:37:04 – 01:37:11:	Christianity, and suddenly, user is fine. Suddenly, feminism is valuable. Suddenly, the destruction

01:37:11 – 01:37:19:	of order and hierarchy is freedom. Let freedom ring. How did we get there? We got there by not

01:37:19 – 01:37:23:	checking our inputs and not comparing it with Scripture. That's all we're ever going to tell

01:37:23 – 01:37:27:	anyone to do. That's the only thing we're ever going to be vigorous about, because if you do that

01:37:27 – 01:37:32:	vigorously and faithfully, you're going to come along on the rest of the stuff that we're talking

01:37:32 – 01:37:40:	about. I was wrong about most of the stuff most of my life. I mean, I didn't look. I was never a

01:37:40 – 01:37:45:	lib, but I was certainly indifferent. I was a libertarian. I was like, oh, yeah, whatever. They're

01:37:45 – 01:37:51:	not hurting anybody. It's not my business. Don't be mean. Don't stereotype. It was only when I

01:37:51 – 01:37:55:	started looking at the facts as they played out immediately, because this isn't history. This is

01:37:55 – 01:38:02:	today. The revolutions, stuff in the 1800s and stuff in the 1900s, it's happening on our streets

01:38:02 – 01:38:08:	today. It's threatening our families and our communities, and only by understanding that

01:38:08 – 01:38:13:	there's an overarching pattern that goes back, frankly, to the Garden of Eden, goes back to the

01:38:13 – 01:38:19:	serpent. Once you can see that pattern weaving throughout history, then you can make sense of

01:38:19 – 01:38:25:	the things today that otherwise don't make any sense. That's why we said before, don't call people

01:38:25 – 01:38:31:	libtards. Don't say they're insane. What they're doing is evil, which is why, as Corey said, the

01:38:31 – 01:38:38:	right is the place of godly people. The right is fundamentally about order, full stop. When the

01:38:39 – 01:38:46:	communist revolutions were occurring in Europe in the 1900s, simultaneously, there was anarchy

01:38:46 – 01:38:51:	taking off in this country. We didn't have overt communists, but we had Italian anarchists

01:38:51 – 01:38:57:	sending pipe bombs everywhere. Hundreds of people died, thousands were injured, horrifically.

01:38:57 – 01:39:03:	It was a terror wave 100 years ago, and almost nobody knows about it. Anarchy and Talmudic

01:39:03 – 01:39:10:	Judaism go hand in hand. It's a repackaging for another ethnicity, for another situation,

01:39:10 – 01:39:15:	but the goal is the same. They were targeting bankers. They were targeting judges. They were

01:39:15 – 01:39:19:	targeting anyone who said, actually, all these people that just got off the boat are actually

01:39:19 – 01:39:25:	a social corruption. We should send them back. That might sound familiar to you today. That's

01:39:25 – 01:39:31:	nothing new. That's something that America has dealt with for a long time. 100 years ago, when

01:39:31 – 01:39:36:	they were trying to deal with it, there were judges and politicians and reporters who were

01:39:36 – 01:39:41:	getting killed by anarchists for saying it. It's not always directly branded in the way,

01:39:41 – 01:39:47:	but the behavior and the pattern is always going to look the same. Just look at the pattern. Pattern

01:39:47 – 01:39:53:	recognition, it's a part of IQ. It's also just part of being honest with yourself. You don't have to

01:39:53 – 01:39:58:	be that smart to figure this stuff out. You just have to believe your lying eyes. When you find

01:39:58 – 01:40:03:	something that's a demonstrable historical fact, and it makes you reconsider things you believe

01:40:03 – 01:40:09:	before, okay, you were wrong. That's fine. It's part of being a grown-up to have been wrong about

01:40:09 – 01:40:15:	something and then to fix it. That's one of the most grown-up things you can ever do to admit,

01:40:15 – 01:40:21:	I was tricked. I was fooled. I see now. I said a bunch of dumb stuff. I did a bunch of dumb stuff.

01:40:22 – 01:40:27:	Repent, straighten out, tell the truth, serve God.

01:40:28 – 01:40:35:	And so we'll close out this episode with a little bit of history and then two short passages of

01:40:35 – 01:40:42:	Scripture. First, I want to read a list of names, partly because it will be relevant for future

01:40:42 – 01:40:48:	episodes and partly because they are actually names worth reading. I'll resist reading the German

01:40:48 – 01:40:54:	versions. I'll read the English versions of the names. John, Duke of Saxony, Elector. George,

01:40:54 – 01:41:02:	Margrave of Brandenburg. Ernest, Duke of Lunarburg. Philip, Landgrave of Hesse. John, Frederick,

01:41:02 – 01:41:10:	Duke of Saxony. Francis, Duke of Lunarburg. Wolfgang, Prince of Anhalt. Senate and Magistracy

01:41:10 – 01:41:20:	of Nuremberg. Senate of Leutlingen. These are the names, seven nobles in two cities,

01:41:20 – 01:41:26:	that were signed at the end of the Augsburg Confession as presented to Emperor Charles V.

01:41:28 – 01:41:32:	The reason these names are relevant, the reason they're worth reading,

01:41:33 – 01:41:39:	is that when they presented this before the Imperial Diet in 1530 in Augsburg,

01:41:41 – 01:41:47:	they were very much putting their lives on the line. Not just their lives, but their names,

01:41:47 – 01:41:55:	their lands, their honor. And the reason they knew this was that earlier John Huss had been

01:41:55 – 01:42:01:	executed and that was despite the fact that the Pope had promised him safe passage, safe conduct,

01:42:02 – 01:42:07:	and fair treatment. He was burnt at the stake for trusting in the Pope's word.

01:42:08 – 01:42:13:	So these men knew full well what the consequences of what they were doing could be. They knew that

01:42:13 – 01:42:19:	they could be stripped of their titles potentially, potentially burned at the stake as heretics for

01:42:19 – 01:42:26:	signing on to this confession of God's truth. And yet they did so. Because that is what Christians,

01:42:26 – 01:42:33:	particularly Christian rulers, are supposed to do. They were fulfilling their duty as faithful

01:42:34 – 01:42:44:	Christians and as faithful Christian princes. But at the beginning of the Augsburg Confession,

01:42:44 – 01:42:48:	there is a short passage of Scripture, and it is a relevant passage of Scripture,

01:42:49 – 01:42:55:	and it is most interesting because it comes directly after mentioning that it is submitted to

01:42:55 – 01:43:01:	His Imperial Majesty Charles V and directly before the preface which is addressed to

01:43:01 – 01:43:09:	His Imperial Majesty Charles V. And that is Psalm 119, verse 46.

01:43:11 – 01:43:16:	I will also speak of your testimonies before kings and shall not be put to shame.

01:43:18 – 01:43:26:	And that is the Christian position that God will carry us through. God will keep us safe,

01:43:27 – 01:43:36:	and it may very well be not to our mind what safety is, because God also ordained the end of John

01:43:36 – 01:43:43:	Hus. He went to the stake proclaiming God's truth, and he received a martyr's crown.

01:43:45 – 01:43:51:	That may be the end for some of us. It was not the end for these men, although many of them did

01:43:51 – 01:43:59:	suffer for the truth later on. The end is up to God. It is our duty to do what God has commanded

01:43:59 – 01:44:09:	us to do in the interim. And so I want to double down, as it were, on that passage of Scripture

01:44:09 – 01:44:17:	with the words of Christ from Matthew 10. Behold, I am sending you out as sheep in the midst of

01:44:17 – 01:44:24:	wolves, so be wise as serpents and innocent as doves. Beware of men, for they will deliver you

01:44:24 – 01:44:30:	over to courts and flog you in their synagogues, and you will be dragged before governors and kings

01:44:30 – 01:44:37:	for my sake, to bear witness before them and the nations. When they deliver you over, do not be anxious

01:44:37 – 01:44:42:	how you are to speak or what you are to say, for what you are to say will be given to you in that

01:44:43 – 01:44:47:	hour, for it is not you who speak but the spirit of your father speaking through you.

01:44:48 – 01:44:53:	Brother will deliver brother over to death, and the father his child, and children

01:44:53 – 01:44:58:	arise against parents and have them put to death, and you will be hated by all for my name's sake.

01:44:59 – 01:45:04:	But the one who endures to the end will be saved. When they persecute you in one town,

01:45:04 – 01:45:09:	flee to the next, for truly I say to you, you will not have gone through all the towns of Israel

01:45:09 – 01:45:16:	before the Son of Man comes. A disciple is not above his teacher, nor a servant above his master.

01:45:16 – 01:45:21:	It is enough for the disciple to be like his teacher, and the servant like his master.

01:45:22 – 01:45:27:	If they have called the master of the house beelisable, how much more will they malign those

01:45:27 – 01:45:35:	of his household?

01:45:57 – 01:45:57:	you