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Stop for a moment of silence, ask God what He want you to do next. Make this a practice. By doing this you are doing more good than reading anything here or anywhere else on the Internet.

Dear Dr. Jones,

Can you give me your take on this so I can post on my blog.



Dear Mr. Martinez,

In the 2007 blog entry you sent to me, the quotation concerning the "essence of Christianity" is taken out of
context from my writings, specifically my piece "The Conversion of the Revolutionary Jew," . The quotation must be placed in its original context within
at least the entire paragraph in which it occurs to be understood or criticized. Without quotation of that
entire paragraph, the meaning of the quotation is much too easily misperesented or misinterpreted.


E. Michael Jones

The Conversion of the Revolutionary Jew

by E. Michael Jones


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


On June 15, 2006, the General Convention of the Episcopal Church in the United States passed a resolution condemning the Gospels as “anti-Jewish” documents. Since the conclusion which the Episcopalians drew from their recognition of that fact was to censor the Scriptures, especially their liturgical use, by removing anything a Jew might find offensive, many Episcopalians concluded that this was the final apostasy in a long slide which began at the Lambeth conference of 1930 when that church approved the use of contraceptives. Whether it is or it isn’t is beyond our purview here. No matter what conclusions the Episcopalians draw from the fact, the statement that the Gospels are anti-Jewish is, beyond the shadow of a doubt, true. The only real question is why it took the Episcopalians two thousand years to wake up to this fact or why they didn’t draw what seems to be the more logical conclusion, namely, that if Episcopalians want to be faithful to the example of Jesus Christ, they must be anti-Jewish as well.

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

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

Mr. Rickman will not have to define anti-Semitism. His state department office has already done that for him. In its “Report on Global Anti-Semitism” and its “Global Anti-Semitism Report,” the U.S. State Department lists the following set of beliefs as anti-Semitic:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And why did the Jews reject Christ? Because he was crucified. They wanted a powerful leader, not a suffering servant. The leaders of the Jews, Annas and Caiphas, representing all Jews who would reject Him, told Christ that if he came down from the cross, they would accept him as the Messiah. Because they could not accept a Messiah who suffered and died instead of restoring the kingdom as they wanted it restored, which is to say in carnal fashion, the Jews who rejected Christ became revolutionaries. The Jews who rejected Christ became revolutionaries at the foot of the cross, but the full implication of their decision didn’t become apparent until 30 years later, when the Jews rebelled against Rome, and Rome retaliated by destroying the Temple. At this point, the Jews had no temple, no priesthood and no sacrifice, and as a result they had no way of fulfilling their covenant. Seeing which way the battle for Jerusalem was going, a rabbi by the name of Jochanan ben Zakkai had himself smuggled out of Jerusalem in a shroud, and after being recognized as a friend of Rome was granted the privilege of founding a rabbinical school at Javne.

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

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

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

In the fall of 2003, Mahathir Mohammed, prime minister of Malaysia, announced that “The Jews rule the world by proxy. They get others to fight and die for them.” Mahathir was immediately denounced as an anti-Semite and accused of making “an absolute invitation for more hate crimes and terrorism against Jews” in spite of the fact that he had said no such thing and in spite of the fact that many Jews agreed with him. Henry Makow felt that Mahathir’s speech “opposed terrorism.” Another Jew, who agreed with Makow that Mahathir wasn’t a terrorist, had something similar to say. Elias Davidson, a native of Jerusalem, feels that Jews do rule the world by proxy. He goes on to explain how:

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

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

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

The Jews, if by that we mean the cabal that rules the Jews under the name of the Sanhedrin, the Kahal, the politburo or the ADL or the other major Jewish organizations, has had centuries of experience in dealing with Jews like Makow and Davidson. The modus operandi of Jewish leaders working over Jews who disagree with their leadership goes all the way back to the beginning of modern Judaism, which is to say, to the time of Christ, when, according to the Gospel of St. John, the parents of the man born blind refused to speak “out of fear of the Jews, who had already agreed to expel from the synagogue anyone who should acknowledge Jesus as the Christ.” Any Jew who chooses Logos—in any of its forms— over Talmud, which is to say the anti-Christian ideology confected by Jewish leaders to keep their people in bondage, will feel the ire of organized Jewry. Spinoza felt it in Amsterdam in the 17th century; in our day Norman Finkelstein has felt it as well. Since it sounds more than a little preposterous to call Jews who disagree with other Jews anti-Semites, the modern day Kahal has come up with a new term. Jews who disagree with the latter day Kahal are called “self-hating Jews” as they are being expelled from the modern day synagogue of acceptable speech.


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