Jews Led De-Christianization of American Culture
July 20, 2011
Jews must face the fact
that the Illuminati bankers,
who fund and control organized Jewry,
have a sinister agenda.
South Korea-based author Jonas E. Alexis is the author of many books documenting the assault on Christian values. This essay is taken from the chapter, A Brief History of the Neo Con Movement, part of his forthcoming study, Christianity and Rabbinic Judaism: Surprising Differences, Conflicting Visions, and Worldview Implications--From the Early Church to our Modern Time. His email address is: [email protected].
by Jonas E. Alexis
According to Murray Friedman, author of The NeoConservative Revolution, "Jewish groups had come to play a critical role in the 'de-Christianization' of American culture."
They "had successfully challenged Bible reading in the public schools and any form of state aid to parochial schools. So dominant had the 'separatist' view [of church & state] become that even a nonsectarian prayer prepared by the New York Regents Board in 1962 was ruled by the Supreme Court in Engel v. Vitale to be a violation of the establishment clause of the First Amendment."
[Benjamin] Ginsberg added, "Religious symbols and forms of expression that Jews find threatening have been almost completely eliminated from schools and other public institutions. Suits brought by the ACLU, an organization whose leadership and membership are predominantly Jewish, secured federal court decisions banning officially sanctioned prayer in the public schools and crèches and other religious displays in parks and public buildings."
Jewish legal scholar Stephen M. Feldman says something very similar, as does J. J. Goldberg, who noted, "Jews were overwhelmingly against permitting public-school prayer or allowing religious symbols--any religious symbols--on government property. Other Americans were strongly in favor of both."
This de-Christianization movement spans the twentieth century, starting when Jews tried to remove the word "Christian" from the Virginia Bill of Rights in 1899. The seeds for this movement were apparent even during the Civil War era.
When the state of Illinois "issued a resolution calling on the president to declare a day of 'fast and prayer,' to ensure '[God's] appointed way through Jesus Christ,' Lincoln acquiesced, yet employed more general references to 'the sublime truth announced in the Holy Scriptures.'"
Yet the de-Christianization aspect reached full steam after the world wars.
Sachar declares that it was a "postwar danger" for Jews.
J. J. Goldberg ... goes further to say that there is a general consensus among liberal Jews to dominate "immigration and refugee policy, civil rights and affirmative action, abortion rights, church-state separation issues, and much more."
Within a few decades, the Anti-Defamation League (ADL) would take up arms in a different form, releasing a report entitled The Religious Right: The Assault on Tolerance and Pluralism in America, which attacked people like Donald W. Wildmon of the American Family Association and Pat Robertson, who was labeled a "crypto-fascist."
The ADL also accused Robertson of saying that Jews are "spiritually deaf and spiritually blind," without providing any source.
"In response, Robertson and [Ralph] Reed released a fact sheet accusing the ADL of inaccuracies (Robertson denied making the 'spiritually deaf and spiritually blind' remark, and the ADL apologized, while standing by its statements)...
What happened next must have stunned the ADL, for it came under attack from a number of Jews. Seventy-five Jews signed an advertisement, 'Should Jews Fear the 'Christian Right?,' on the op-ed page of the New York Times on August 2, 1994, attacking the Jewish civil rights (sic) organization." A number of other Jewish intellectuals sided with the ad.
This attitude of de-Christianization was at the root of every Jewish radical
movement, and the New York intellectual movement was no exception. Although Stephen Halper and Jonathan Clarke deny that the neoconservative movement was predominately a "Jewish phenomenon," citing the fact that there were many non-Jews in the movement, any Jewish revolutionary movement has to attract other non-Jews in order to get "visibility." (Sigmund Freud used this principle to spread his gospel of psychoanalysis, and it was partly for that purpose that he befriended people like Ernest Jones.)
Halper and Clarke are not consistent on this point, since the historical documentation clearly shows that the neoconservative movement was exclusively Jewish with very few exceptions.