6139008-History-of-Money

More on the Zionization of Christianity by Gary NorthWith the President meeting this week with Prime Minister Barak of Israel and Yassir Arafat, it may be time to review atopic that is baffling for Jews, annoying to Arabs, and unavoidable for American Congressmen: the unswerving politicalsupport for the State of Israel by American fundamentalists. Vocal support of a pro-Israel American foreign policy is basicfor the leaders of American Protestant fundamentalism. This has been true ever since 1948. Pat Robertson and Rev. JerryFalwell have been pro-Israel throughout their careers, beginning two decades before the arrival of the New Christian Rightin the late 1970's. These men are not aberrations. The Trinity Broadcasting Network is equally supportive. So are thebest-selling authors who speak for, and influence heavily, Protestant fundamentalism, most notably Hal Lindsey, author ofThe Late Great Planet Earth (1970), and Tim LaHaye, the husband of Beverly LaHaye of Concerned Women for America,which says on its Web site that it is "the nation’s largest public policy women’s organization." Rev. LaHaye and his coauthorhave each earned some $10 million in royalties for their multi-volume futuristic novel, Left Behind. They have avery large audience.People may ask themselves, "Why this support?" Fundamentalists earlier in this century were sometimes associated withanti-Semitism. James M. Gray of the Moody Bible Institute in 1927 wrote an editorial favorable to Henry Ford’s DearbornIndependent series on Jews. Gray’s editorial appeared in the Moody Bible Institute Monthly. Arno C. Gabelein, a prominentfundamentalist leader, believed that the Protocols of the Learned Elders of Zion was a legitimate document. Gabelein’s1933 book, The Conflict of the Ages, would today be regarded as anti-Semitic. Other fundamentalist leaders of the pre-War era, while not anti-Semitic, attempted to maintain neutrality on the issue of Hitler’s persecution of Jews. In his 1977book, Armageddon Now!, Christian historian Dwight Wilson cites numerous examples of fundamentalist theologians in thelate 1930’s who regarded Hitler’s discriminatory policies against Jews as part of God’s judgment on the Jews. He writes:"Pleas from Europe for assistance for Jewish refugees fell on deaf ears, and ‘Hands Off’ meant no helping hand. So in spiteof being theologically more pro-Jewish than any other Christian group, the premillennarians also were apathetic. . . ." [pp.96-97]. What was it that persuaded almost the entire fundamentalist movement to move from either hostility or neutralityto vocal support of Israel? No single answer will fit every case, but there is a common motivation, one not taken seriouslyby most people in history: getting out of life alive.The Christian doctrine of eschatology deals with the last things. Sometimes eschatology deals with the personal: thedeath of the individual. Usually, however, it has to do with God’s final judgment of mankind. There have been three mainviews of eschatology in the history of the church, which theologians classify as premillennialism, postmillennialism, andamillennialism. The pre- and post- designations refer to the expected timing of the bodily return of Yeshua-Joshua in thecompany of angels: before (pre-) the establishment of an earthly kingdom of God, or after (post-) this kingdom hasextended its rule across the earth. The amillennial view is that the kingdom of God is mainly spiritual. This became thedominant view of Christianity for over a millennium after Augustine’s City of God, with its distinction between the city ofGod, the church (spiritual and permanent) and the political cities of man (rising and falling). Luther held thiseschatological view. Most of the Continental Protestant Reformers of the sixteenth century held it. But seventeenthcenturyScottish Presbyterians were more likely to hold the postmillennial view, and they carried it with them when theyemigrated to America. Their postmillennialism rested in part on their belief that God will convert the Jews to Christianityas a prelude to the kingdom’s period of greatest expansion, an idea derived from Paul’s Epistle to the church at Rome,chapter 11. Presbyterians are officially commanded to pray for the conversion of the Jews. [Westminster Larger Catechism(1647), Answer 191.] The first generation of Puritan Congregationalists in New England also held similar postmillennialopinions.The premillennial view was commonly held in the pre-Augustinian church, although the other views did have defenders.After 1660, premillennialism became increasingly common within American Puritanism. Cotton Mather was apremillennialist. But Jonathan Edwards was postmillennial. In nineteenth-century America, both views were common priorto the Civil War. After the War, premillennialism steadily replaced postmillennialism among fundamentalists. A secularizedpostmillennialism was adopted by the Social Gospel movement. Non-fundamentalist Protestants from Continental Europe,like the Catholics, remained amillennial. Postmillennialism faded after World War I until the late 1970's, when itexperienced a limited revival. Basic to the view of both premillennialism and amillennialism is pessimism regarding theefforts of Christians to build a culture-wide kingdom of God on earth. Both positions hold that only by Yeshua-Joshua’bodily presence among the saints can Christians create a cultural alternative to the competing kingdoms of man. Thepremillennialist believes that this international kingdom construction task will begin in earnest a thousand years before thefinal judgment, with Yeshua-Joshua ruling from a literal throne, probably located in Jerusalem. The amillennialist viewsthis universal extension of the kingdom of God into culture as possible only after the resurrection of all humanity at thefinal judgment, i.e., in a sin-free, death-free, Christians-only World.Tribulation and RaptureJust prior to Yeshua-Joshua’ return to set up an earthly kingdom, argue most amillennialists and all premillennialists,there will be a time of persecution, called the Great Tribulation. It is here that the great debate over the Jews begins.Amillennialists believe that Christians will be persecuted by their enemies. A handful of premillennialists, referred to as"historic premillennialists," also identify Christians as the targets. This version of premillennialism has been insignificantinstitutionally since the 1870’s. The dominant premillennial view says that Jews will suffer the Great Tribulation. BornagainChristians will have flown the coop – literally. This is the doctrine of the pre-tribulation Rapture.The Hidden History Of Money & New World Order Usury Secrets Revealed at last! Page 672