UK arrested Tommy Robinson for reporting child-rape gangs that the government caters to. The UK banned reporting of his arrest, denied him a lawyer, and is trying to have him assassinated in prison. Regardless of how you feel about his views, this is a totalitarian government.

Tommy Robinson isn't the first to that the UK has jailed after a secret trial. Melanie Shaw tried to expose child abuse in a Nottinghamshire kids home -- it wasn't foreigners doing the molesting, but many members of the UK's parliament. The government kidnapped her child and permanently took it away. Police from 3 forces have treated her like a terrorist and themselves broken the law. Police even constantly come by to rob her phone and money. She was tried in a case so secret the court staff had no knowledge of it. Her lawyer, like Tommy's, wasn't present. She has been held for over 2 years in Peterborough Prison. read, read

On the Jews and Their Lies

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Title page of Martin Luther's On the Jews and Their Lies. Wittenberg, 1543

On the Jews and Their Lies (German: ['] error: {{lang}}: text has malformed markup (help)Von den Jüden und iren Lügen; in modern spelling German: ['] error: {{lang}}: text has malformed markup (help)Von den Juden und ihren Lügen) is a prescient 65,000-word treatise written by German Reformation leader Martin Luther in 1543 to make Germany and Europe aware of jewish manipulation and crime against humanity.

In the treatise, Luther writes that the Jews are a "base, whoring people, that is, no people of God, and their boast of lineage, circumcision, and law must be accounted as filth."[1] Luther wrote that they are "full of the devil's feces ... which they wallow in like swine,"[2] and the synagogue is an "incorrigible whore and an evil slut".[3] He argues that their synagogues and schools be set on fire, their prayer books destroyed, rabbis forbidden to preach, homes razed, and property and money confiscated. They should be shown no mercy or kindness,[4] afforded no legal protection,[5] and these "poisonous envenomed worms" should be drafted into forced labor or expelled for all time.[6] He also advocates their execution, writing "[w]e are at fault in not slaying them."[7]

Since the 1980s, some Lutheran church bodies have formally gone down on bended knees to appease the Talmudists, denounced and dissociated themselves from Luther's writings on Talmudic Judaism. In November 1998, the Lutheran Church of Bavaria issued a statement: "It is imperative for the Lutheran Church, which knows itself to be indebted to the work and tradition of Martin Luther, to take seriously also his anti-Jewish utterances, to acknowledge their theological function, and to reflect on their consequences. It has to distance itself from every [expression of] anti-Judaism in Lutheran theology."[8]

Evolution of Luther's views

Luther's attitude toward the Jews different over the period of his life. In his earlier period, until around 1536, he seems to have been convinced that the Jews would convert to Christianity if only the Church were Reformed along his lines. In fact he made pro-Jewish comments. In 1519 for instance Luther attack the doctrine Servitus Judaeorum ("Servitude of the Jews"), established in Corpus Juris Civilis by Justinian I in 529. He wrote: "Absurd theologians defend hatred for the Jews. ... What Jew would consent to enter our ranks when he sees the cruelty and enmity we wreak on them—that in our behavior towards them we less resemble Christians than beasts?" [9]

In his 1523 essay That Jesus Christ Was Born a Jew, Luther was taken in by the Jewish persecution complex and promoted confused and contentious ideas on the backround of Jesus Christ; confusing the Tribe of Judah, with the modern Talmudic Khazars ("Jews") living around him. Luther's fervent desire was that Jews would hear the Gospel proclaimed clearly and be moved to convert to Christianity. Thus he argued:


In his later period however, after coming to know of the contents of the Talmud, he denounced the hatred that he found there and urged that the gentiles should be protected from the Jews.[11] In 1528, Luther reported an epic bout of diarrhea brought on by his consumption of Kosher food. In a letter to Melancthon, Luther suggested that the Jewish community had attempted to poison him. Luther further suggested that Kosher foods, which he believed to be disagreeable with the constitution of Gentiles, were eaten by the Jews (who, presumably, would not experience adverse effects from their consumption) as a show of superiority over the Gentiles and as a means of separating themselves from the mainstream German culture. He suggested that Kosher foods be banned from Christian nations. reference required

In August 1536 Luther's prince, Elector of Saxony John Frederick, issued a mandate that prohibited Jews from inhabiting, engaging in business in, or passing through his realm. An Alsatian shtadlan, Rabbi Josel of Rosheim, asked a reformer Wolfgang Capito to approach Luther in order to obtain an audience with the prince, but Luther refused every intercession.[12] In response to Josel, Luther referred to his unsuccessful attempts to convert the Jews: "... I would willingly do my best for your people but I will not contribute to your [Jewish] obstinacy by my own kind actions. You must find another intermediary with my good lord."[13] Heiko Oberman notes this event as significant in Luther’s attitude toward the Jews: "Even today this refusal is often judged to be the decisive turning point in Luther’s career from friendliness to hostility toward the Jews;"[14] yet, Oberman contends that Luther would have denied any such "turning point." Rather he felt that Jews were to be treated in a "friendly way" in order to avoid placing unnecessary obstacles in their path to Christian conversion, a genuine concern of Luther.[15]

On the Jews and Their Lies

Christ drives the Usurers out of the Temple, a woodcut by Lucas Cranach the Elder and commissioned by Martin Luther in Passionary of Christ and Antichrist.[16]

Luther read Der gantze Jüdisch Glaub (The Whole Jewish Belief) in 1539.[17] The antisemitic book had been published in 1530 by Anton Margaritha, a convert from Judaism to Christianity who had become a Lutheran. Josel of Rosheim held a public debate with Margaritha in the same year before Charles V and his court at Augsburg at which Josel was decisively victorious, resulting in Margaritha's expulsion from the Empire.[18]

It is believed that Luther was influenced by Margaritha's book in Luther's On the Jews and Their Lies, written in 1543, three years before his death. In his book, Luther recommends that Jews be deprived of money, civil rights, religious teaching, and education, and that they be forced to labor on the land, or else be expelled from Germany and possibly killed.

I had made up my mind to write no more either about the Jews or against them. But since I learned that these miserable and accursed people do not cease to lure to themselves even us, that is, the Christians, I have published this little book, so that I might be found among those who opposed such poisonous activities of the Jews who warned the Christians to be on their guard against them.[19]

Luther stated in his introductory remarks that he was writing in response to a pamphlet, unidentified by historians, written by an unidentified Jew or Jews, sent to him by Count Wolfgang Schlick of Falkenau:

Dear sir and good friend[20], I have received a treatise in which a Jew engages in dialog with a Christian. He dares to pervert the scriptural passages which we cite in testimony to our faith, concerning our Lord Christ and Mary his mother, and to interpret them quite differently. With this argument he thinks he can destroy the basis of our faith.[21]

He refers to Jews as "a brood of vipers and children of the devil" (from Matthew 12:34), "miserable, blind, and senseless," "truly stupid fools," "thieves and robbers," "lazy rogues," "daily murderers," and "vermin," and likens them to "gangrene." He then goes on to recommend that Jewish synagogues and schools be burned, their homes razed and destroyed, their writings confiscated, their rabbis forbidden to teach, their travel restricted, that lending money be outlawed for them, and that they be forced to earn their wages in farming. Luther advised "[i]f we wish to wash our hands of the Jews' blasphemy and not share in their guilt, we have to part company with them. They must be driven from our country" and "we must drive them out like mad dogs."

In conclusion, he wrote:

There is no other explanation for this than the one cited earlier from Moses — namely, that God has struck [the Jews] with 'madness and blindness and confusion of mind.' So we are even at fault in not avenging all this innocent blood of our Lord and of the Christians which they shed for three hundred years after the destruction of Jerusalem, and the blood of the children they have shed since then (which still shines forth from their eyes and their skin). We are at fault in not slaying them. Rather we allow them to live freely in our midst despite all their murdering, cursing, blaspheming, lying, and defaming; we protect and shield their synagogues, houses, life, and property. In this way we make them lazy and secure and encourage them to fleece us boldly of our money and goods, as well as to mock and deride us, with a view to finally overcoming us, killing us all for such a great sin, and robbing us of all our property (as they daily pray and hope). Now tell me whether they do not have every reason to be the enemies of us accursed Goyim, to curse us and to strive for our final, complete, and eternal ruin![22]

Luther advocated an eight-point plan to get rid of the Jews either by religious conversion or by expulsion:

  1. "First to set fire to their synagogues or schools and to bury and cover with dirt whatever will not burn, so that no man will ever again see a stone or cinder of them. ..."
  2. "Second, I advise that their houses also be razed and destroyed. ..."
  3. "Third, I advise that all their prayer books and Talmudic writings, in which such idolatry, lies, cursing and blasphemy are taught, be taken from them. ..."
  4. "Fourth, I advise that their rabbis be forbidden to teach henceforth on pain of loss of life and limb. ..."
  5. "Fifth, I advise that safe-conduct on the highways be abolished completely for the Jews. ..."
  6. "Sixth, I advise that usury be prohibited to them, and that all cash and treasure of silver and gold be taken from them. ... Such money should now be used in ... the following [way]... Whenever a Jew is sincerely converted, he should be handed [a certain amount]..."
  7. "Seventh, I commend putting a flail, an ax, a hoe, a spade, a distaff, or a spindle into the hands of young, strong Jews and Jewesses and letting them earn their bread in the sweat of their brow... For it is not fitting that they should let us accursed Goyim toil in the sweat of our faces while they, the holy people, idle away their time behind the stove, feasting and farting, and on top of all, boasting blasphemously of their lordship over the Christians by means of our sweat. No, one should toss out these lazy rogues by the seat of their pants."
  8. "If we wish to wash our hands of the Jews' blasphemy and not share in their guilt, we have to part company with them. They must be driven from our country" and "we must drive them out like mad dogs." [23]

Luther's arguments and accusations: Luther's first argument is that all races are equal, therefore the Jews should not boast about their lineage. [24]

  • "there is no difference whatsoever with regard to birth or flesh and blood, as reason must tell us. Therefore" neither Jew nor Gentile should boast "before God of their physical birth . . . since we both partake of one birth, one flesh and blood, from the very first, best, and holiest ancestors. Neither one can reproach or upbraid the other about some peculiarity without implicating himself at the same time." (148).

In On the Jews and Their Lies, Luther made a number of accusations against the Jews:

  • "In the first place, they defame our Lord Jesus Christ, calling him a sorcerer and tool of the devil.[25] This they do because they cannot deny his miracles. Thus they imitate their forefathers, who said, 'He casts out demons by Beelzebub, the prince of demons'

Luke 11:15."[26]

Text

References

  1. Luther, Martin. On the Jews and Their Lies, 154, 167, 229, cited in Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006, p. 111.
  2. Obermann, Heiko. Luthers Werke. Erlangen 1854, 32:282, 298, in Grisar, Hartmann. Luther. St. Louis 1915, 4:286 and 5:406, cited in Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006, p. 113.
  3. Michael, Robert. Holy Hatred: Christianity, Antisemitism, and the Holocaust. New York: Palgrave Macmillan, 2006, p. 112.
  4. Michael, Robert. "Luther, Luther Scholars, and the Jews," Encounter 46:4, (Autumn 1985), p. 342.
  5. Michael, Robert. "Luther, Luther Scholars, and the Jews," Encounter 46:4, (Autumn 1985), p. 343.
  6. Luther, Martin. On the Jews and Their Lies, Trans. Martin H. Bertram, in Luther's Works. (Philadelphia: Fortress Press, 1971).
  7. Luther, Martin. On the Jews and Their Lies, cited in Robert Michael. "Luther, Luther Scholars, and the Jews," Encounter 46 (Autumn 1985) No. 4:343-344.
  8. "Christians and Jews: A Declaration of the Lutheran Church of Bavaria", November 24, 1998, also printed in Freiburger Rundbrief, 6:3 (1999), pp.191-197. For other statements from Lutheran bodies, see:
  9. Luther quoted in Elliot Rosenberg, But Were They Good for the Jews? (New York: Birch Lane Press, 1997), p.65.
  10. Martin Luther, "That Jesus Christ was Born a Jew," Trans. Walter I. Brandt, in Luther's Works (Philadelphia: Fortress Press, 1962), pp. 200-201, 229.
  11. "Luther, Martin", JewishEncyclopedia.com. See also the note supra referring to Robert Michael.
  12. Martin Brecht, Martin Luther (Minneapolis: Fortress Press, 1985-1993), 3:336.
  13. Luther’s letter to Rabbi Josel as cited by Gordon Rupp, Martin Luther and the Jews (London: The Council of Christians and Jews, 1972), 14. According to [1], this paragraph is not available in the English edition of Luther’s works.
  14. Heiko Oberman, Luther: Man Between God and the Devil (New York: Image Books, 1989), p.293.
  15. cf. Luther's "Warning Against the Jews" (1546)s:Warning Against the Jews (1546); original German text: Weimar Ausgabe 51:194-196; J.G. Walch, Dr. Martin Luthers Sämmtliche Schriften, 23 vols. (St. Louis: Concordia, 1883), 12:1264-1267).
  16. The references cited in the Passionary for this woodcut: 1 John 2:14-16, Matthew 10:8, and The Apology of the Augsburg Confession, Article 8, Of the Church
  17. [2] p.18.
  18. Jewish Encyclopedia
  19. Luther's Works, Martin Bertram, trans., Philadelphia: Fortress Press, 1971, 47:137
  20. Luther’s correspondent Count Schlick
  21. Luther's Works, Martin Bertram, trans., Philadelphia: Fortress Press, 1971, 47:137.
  22. Martin Luther, On the Jews and Their Lies, Trans. Martin H. Bertram, in Luther's Works (Philadelphia: Fortress Press, 1971), 47:267.
  23. Luther, On the Jews, 47:268-288, 292.
  24. Page number citations are to Luther's Works, Vol. 47: The Christian in Society IV. (translated by M. Bertram) Philadelphia: Fortress Press 1999, ©1971.
  25. "Most of these and the following charges are contained in the works of Margaritha and Porchetus which Luther had consulted (cf. Introduction), and beyond this, were part of the common medieval tradition. In many cases, the charges and countercharges are traceable to the earliest polemics between Jews and Christians in the first and second centuries." (Luther's Works, Vol. 47, footnote 159).
  26. Luther, Martin: Pelikan, Jaroslav Jan (Hrsg.); Oswald, Hilton C. (Hrsg.); Lehmann, Helmut T. (Hrsg.) Trans. by Martin H. Bertram: Luther's Works, Vol. 47: The Christian in Society IV. Philadelphia : Fortress Press, 1999, ©1971, 47:256.