Un text limpede al unui prieten al lui Israel Shamir, Mike Jones :
by Mike Jones
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Shamir was born in Novosibirsk in the Soviet Union in 1947. In 1968 he converted to Zionism and emigrated to Israel, where he joined the IDF and fought in the 1973 war. Stationed in Sinai during a fierce battle whose point he failed to understand, Shamir used that war as a symbol of what it meant to be a Jew. Being a Jew provided no help in understanding what Jews want from themselves and from bewildered mankind, “just as belonging to the elite troops does not help you with an understanding of the general staff” (Cabbala of Power, p. 12). When it comes to understanding the principle of unity among Jews, we are confronted with the opposite problem from the one we encountered with Catholics. Catholics have the principle of unity in Christ but no practical unity. Jews, on the other hand, have no principle of unity but, as Shamir says, like the locusts mentioned in the book of Proverbs, they “‘have no king, but they attack in formation’ and devastate whole countries as if by plan.”Dixit !
In 1975, after studying law at the Hebrew University of Jerusalem, Shamir moved to London where he worked for the BBC. From 1977 to 1979 he worked in radio in Japan. By this point, some ten years after he had left Russia, Shamir had become disillusioned with Zionism because of the way the Israeli government discriminated against non-Jews. From 1989 to 1993 Shamir returned to Russia where he worked as the Moscow correspondent for Ha’aretz. In 1993 he returned to Israel and settled in Jaffa, where he lives today.
At some point during the middle of the first decade of the 21st century, Shamir became a presence on the Internet and at around the same time he became a Christian. The connection between the two events was more than coincidence because, as Shamir himself put it, getting baptized by the Palestinian priest, Archbishop Theodosius Attalla Hanna “helped me sort out the question of identity.”
If there were ever a sign of contradiction for the age of irenic interreligious dialogue inaugurated by the Second Vatican Council, it is Israel Shamir. Shamir’s conversion to Christianity was a sign that the repressed had returned just in time to save the Church from total apostasy on the Jewish question. Shamir, the Jewish convert, saw Jews not as our “elder brothers” but as St. Paul saw them, which is to say, as “the enemy of mankind.” In accepting baptism, Shamir joined a long line of “Jews by birth who denounced the Judaic cult of Death and accepted the Living Christ.” For Shamir, the crucial “sieve” which separated good from evil in the great struggle of his day was the “relationship to the Palestinian suffering”; “whoever disregarded it followed Antichrist; whoever denounced it began his way to Christ.”
Like St. Paul, Shamir has become a latter day apostle to the Gentiles and a reproach to all those who would ignore the warning of the Gospels and urge upon Christians a quasi-Masonic brotherhood with their enemies which leads to their mental evisceration and moral ruin. “The point,” as Shamir says, is not pointless dialogue of the sort that is in reality nothing more that a covert form of cultural warfare, “The point is to liberate Jews from Jewishness, which is the enemy of mankind.”
Like Nicholas Donin and Joseph Pfefferkorn before him, Shamir is Lazarus returned from the realm of the dead. In addition to being reborn out of the Judaic culture of death, Shamir rose from the realm of what everyone had presumed was a dead idea, namely, that Jews need to accept Christ as their savior. Shamir was “granted the grace of Christ” and therefore “reborn in His glory.” He has come back to life to tell us all that he is “daily grateful to Christ who saved me from the Judaic paranoia of hating and being hated and brought me into the world of loving and being loved” and that “every Jew who has come to Christ by the way of rejecting the Judaic ideas, by upholding love for the nations, is a portent of Salvation” (Cabbala, p. 310). Like Nicholas Donin and Joseph Pfefferkorn before him, Shamir did not come back from the dead to become Eugene Fisher’s successor at the USCC. Shamir came back from the dead on fire with zeal to liberate Jews from the bondage of Judaism.
To do that, Shamir must first explain what it means to be a Jew:
a Jew must first understand himself and war against himself. Only steady resolution, united to the highest self-respect, can free the Jew from Jewishness. Therefore the Jewish question can only be solved individually; every Jew must try to solve it in his proper person”—by discovering God’s presence in the world, that is Christ (p. 19).
Like Joseph Pfefferkorn, Shamir has had to deal with the polite racism of the Left which associates Jews with some ineradicable racial destiny. Like Joseph Pfefferkorn, whom the humanist elite, including Erasmus, referred to as a “tauf Jud,” a baptized Jew, Shamir has been described as “an ethnic Jew who defines himself as a Christian.” Liberal Swedish journalists are a lot like Adolf Hitler in Shamir’s mind because they think “‘once a Jew, always a Jew’; baptism notwithstanding, Shamir can only ‘define himself as’ a Christian.”
Jews collaborate in the promotion of this sort of racism because it keeps Jews in line. Instead of distinguishing between racism, which is bad, and anti-Judaic principles, which are required of every Christian, Jews try to portray the anti-Judaism that is part and parcel of Christianity as a form of racism. Jews, in other words, manipulate the term “anti-Semitism” for their own political advantage:
Anti-Judaic thought is part of the foundation of Christianity and Communism, to mention just two of the most important ideologies. Jews try to present the anti-Judaic line as racism. Though anti-Judaic thought has existed for hundreds of years, Jews insist on using the name of “anti-Semitism,” a rather short lived racial theory of the 19th century. For the anti-Semite, a Jew has inherent and unchangeable inborn qualities, while anti-Jewish thought analyses and fights Judaic tendency.
Instead of admitting that there is something wrong with being Jewish because the Jewish rejection of Logos disposes Jews to act in a way that antagonizes everyone they come in contact with, the Jews fall back on outdated theories of racism as a way of exculpating bad behavior. “It is because of what we are, not of what we do,” a slogan recently appropriated by President Bush, has become the mantra that excuses bad behavior and hides from Jews the core of their essentially negative identity and why they have faced antagonism among every group they have lived with throughout history.
There has never been a “paradisus Iudeorum” that has not ended in catastrophe for the Jews, and there has never been a catastrophe that has not been rationalized into one more link in a long chain of anti-Semitism by Jewish apologists determined to ignore the toxic effect of Jewish behavior on native populations and the inevitable reaction which it brings forth from them. Shamir cites the Jewish delight in using terms like “hook-nosed” as “a clear sign of the Jewish effort to turn anti-Zionist or anti-Judaic polemics into racist ones.” Racism is the simplest way to deflect attention from the source of the problem. Hence, the Jewish delight in discovering racism even where none exists. “Anti-Semitism,” Shamir points out, “was a short-lived racial theory of late 19th century claiming that . . . Jews are what they are; that they possess some racial qualities making them an inherent enemy of the Nordic race, like a wolf is an enemy of a rabbit.” This was never the position of the Church, which always maintained that the problem between Jews and Gentiles was religious in nature and solved by conversion. If there were ever a time when “hatred of Jews for what they are” was an issue, Shamir claims “such a phenomenon vanished completely. There are people who object to policies of Jews, but none to Jews per se.” The fact that Jews insist on obscuring the issue means that only Christians can frame the issue properly, and yet this is precisely what the Church has refused to do for the past 40 some years. Making the proper distinctions would pave the way for the solution to the problem, but this is precisely what Jews want to avoid, because it would mean the end of their hegemony over discourse. If Mel Gibson had had the benefit of understanding the distinctions which Shamir made, he could have shrugged off the charges of anti-Semitism by claiming what every Christian should be able to claim, namely, “I am anti-Judaic, just like Christ.”
Shamir’s conversion is clearly a scandal and a reproach to the entire era of post-Vatican II inter-religious dialogue. Shamir became a Christian during the period when the Catholic Church had all but officially called for a moratorium on Jewish conversion. One of the most painful events in the time of his life surrounding his conversion came in 2002, when the bishops of the United States issued their document “Reflections on Covenant,” which in effect said that Jews did not have to accept Christ in order to be saved. Shamir described “Reflections” as “an act of cruelty to the Jews” which came perilously close to the denial of Christ and apostasy of the Church that the faithful would experience in the last days. According to Shamir,
The Catholic Church after Vatican II accepted the unacceptable demands of the Jews and agreed to the conditions once rejected by St. Paul. They agreed to the idea of two covenants, as if the Old Covenant is not the same as the New Covenant. Thus they came to the weird idea of two Chosen Peoples—Israel of the flesh and the Church. The Orthodox Church is still safe from this dangerous heresy. Only the Orthodox Church can offer true salvation to the Jews escaping their supremacist creed. And now, when thousands of Jews try to come to Christ, the Orthodox Church of Jerusalem does not make a sufficient effort to bring them in.
Whenever the forces of darkness prepare a new attack on mankind, they use their considerable artillery to shut up the potential resistance forces, starting with their new enemy, the Church. . . . This was the practice of the Third Reich as well: before starting the war, they began their campaign of “priests as sex fiends” to force the church’s silence. Now this is the turn of the Fourth Reich: the Church was against the war in Iraq; the Church was steadfast in her defense of Palestine, the Church is certainly against the impending attack on Iran, so she has to be put on defense. The same people who control the US media call for war with Iran, and they are behind this campaign against the Church.
The Jewish-American empire sees the Church as its main adversary, according to Shamir, because it is in reality a competing church, “the church of darkness.”
Christianity is the denial of Jewish superiority. Whoever believes or accepts Jewish superiority denies Christ for He made us equal. The French Jewish filmmaker Claude Lanzmann, the creator of “Shoah,” said: if you believe in holocaust you can’t believe in Christ. We can rephrase the words of Lanzmann: belief in a special historical meaning of death of Jews is a sign of apostasy. . . . We believe that Christ suffered for us and came back to life. The Holocaust believers believe that the Jewish people suffered and came back by creating the Jewish state. In this competition, the Jews win: as opposed to Holocaust, you can deny Crucifixion and Resurrection, and your career won’t suffer a bit.
Belief in Jewish superiority, according to Shamir, is the official faith of the Pax Americana. Similarly, the Soviet Union eventually collapsed because it lacked an adequate theological foundation. This fatal flaw is echoed in the “neo-Jewish” American empire. “The Judaic paradigm has replaced apostolic Christianity, and now America is suffering “in the grip of a New World Order—featuring a dwindling middle class, a vast security apparatus, a growing social gap, and a general impoverishment of spirit. It is not the first time the Judaic paradigm has risen in this world; but, like its predecessors, it will inevitably collapse—this type of society lacks broad social support. This time the adepts have decided to ensure its survival by making their project global . . .this is the logic and pressure behind their reckless and desperate expansion.”
Shamir is the revenant in our day of famous Jewish converts like Joseph Pfefferkorn, Jews who woke up one day and realized that by being Jews they were working for the evil empire. Then as now there were Christians who hated the idea of Jewish conversion and were more comfortable with racial explanations that cut off the Jews from Christian society. The Dominicans of Cologne were not part of that group. The great question for Christians in our day is whether we are as acute as Shamir in discerning the signs of the times. In this respect, his conversion story is especially relevant for American Catholics, who are still asleep at the switch, drugged by bad politics, bad theology, and what seems like a congenital desire to appease their oppressors.