Jew World Order

Part 1- Deuteronomy is Blueprint of New World Order 

Chapter 3 THE LEVITES AND THE LAW

The Controversy of Zion 1955

by Douglas Reed

The Judaist attitude towards
other mankind, creation, and the universe in general, is better
understood when [Deuteronomy] has been pondered, and
especially the constant plaint that Jews are “persecuted”
everywhere, which… runs through nearly all
Jewish literature. 

To any who accept this book [Deuteronomy] as The Law, the mere
existence of others is in fact persecution; Deuteronomy plainly
implies that. The most nationalist Jew and the most enlightened Jew
often agree in one thing: they cannot truly consider the world and
its affairs from any but a Jewish angle, and from that angle “the
stranger” seems insignificant. 

[ Douglas cites Jewish historian Joseph Kastein, History and Destiny of the Jews (1933): “Owing to the idea of the Chosen People, the Jewish world was Judeocentric; and the Jews could interpret everything that happened only from the standpoint of themselves at the center.” He also cites H.S. Chamberlain”: “From the moment when Jehovah makes the Covenant with Abraham, the fate of Israel forms the history of the world, indeed the history of the whole cosmos, the one thing which the Creator..troubles himself.” p127]

Thinking makes it so, and this is
the legacy of twenty-five centuries of Jewish thinking; even those
Jews who see the heresy or fallacy cannot always divest themselves
entirely of the incubus on their minds and spirits. 

In the Twentieth
Century this standard of judgment has been projected into the lives
of other peoples and applied to all major events in the ordeal of the
West. Thus we live in the century of the Levitical fallacy. Having
undertaken to put “all these curses” on innocent parties,
if the Judahites would return to observance of “all these
statutes and judgments”, the resurrected Moses of Deuteronomy
promised one more blessing (“The Lord thy God, he will go over
before thee, and he will destroy these nations from before thee, and
thou shalt possess them. . . “) and then was allowed to die in
the land of Moab. 

In “the Mosaic Law” the destructive idea
took shape, which was to threaten Christian civilization and the
West, both then undreamed of. During the Christian era, a council of
theologians made the decision that the Old Testament and the New
should be bound in one book, without any differentiation, as if they
were stem and blossom, instead of immovable object and irresistible
force. 

The encyclopaedia before me as I write states ironically that
the Christian churches accept the Old Testament as being of “equal
divine authority” with the New. This unqualified acceptance
covers the entire content of the Old Testament and may be the
original source of much confusion in the Christian churches and much
distraction among the masses that seek Christianity, for the dogma
requires belief in opposite things at the same time. 

How can the same
God, by commandment to Moses, have enjoined men to love their
neighbours and “utterly to destroy” their neighbours? What
relationship can there be between the universal, loving God of the
Christian revelation and the cursing deity of Deuteronomy? 

But if in
fact all the Old Testament, including these and other commands, is of
“equal divine authority” with the New, then the latter day
Westerner is entitled to invoke it in justification of those deeds by
which Christendom most denied itself: the British settlers’
importation of African slaves to America, the American and Canadian
settlers’ treatment of the North American Indian, and the Afrikaners’
harsh rule over the South African Bantu. He may justly put the
responsibility for all these things directly on his Christian priest
or bishop, if that man teaches that the Old Testament, with its
repeated injunction to slay, enslave, and despoil is of “equal
divine authority”. 

No Christian divine can hold himself
blameless if he so teaches. The theological decision which set up
this dogma cast over Christendom and the centuries to come the shadow
of Deuteronomy, just as it fell on the Judahites themselves when it
was read to them in 621 BC. 

Only one other piece of writing has had
any comparable effect on the minds of men and on future generations;
if any simplification is permissible, the most tempting one is to see
the whole story of the West, and particularly of this decisive
Twentieth Century, as a struggle between the Mosaic Law and the New
Testament and between the two bodies of mankind which rank themselves behind one or other of those two messages of hatred and love
respectively….

FIRST WE TAKE BABYLON

Some twenty years after the reading of Deuteronomy in
Jerusalem, Judah was conquered by the Babylonian king, in about 596
BC. At the time, this looked like the end of the affair, which was a
petty one in itself, among the great events of that period…. 

Instead, the
Babylonian victory was the start of the affair, or of its great
consequences for the world. The Law, instead of dying, grew stronger
in Babylon, where for the first time a foreign king gave it his
protection. The permanent state-within-states, nation-within-nations
was projected, a first time, into the life of peoples; initial
experience in usurping power over them was gained. 

Much tribulation
for other peoples was brewed then. As for the Judahites, or the
Judaists and Jews who sprang from them, they seem to have acquired
the unhappiest future of all. Anyway, it was not a happy man (though
it was a Jewish writer of our day, 2,500 years later, Mr. Maurice
Samuel) who wrote [in “You Gentiles”]: “. . . we Jews, the destroyers, will remain
the destroyer forever. . . nothing that the Gentiles will do will
meet our needs and demands”. At first sight this seems mocking,
venomous, shameless. 

The diligent student of the controversy of
Zionism discovers that it is more in the nature of a cry of
hopelessness, such as the “Mosaic Law” must wring from any
man who feels he cannot escape its remorseless doctrine of
destruction.