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Old October 18th, 2008 #1
Adi18
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Default Jews Ritually Murder Non-jewish Children

Quote:
The History of Jewish Human Sacrifice

By
Willie Martin



At the dawn of civilization, the blood rite, in which human blood is drunk from the body of a still-living victim, was known to many tribes. However, only one people, that has never progressed beyond the Stone Age, has continued to practice the blood rite and ritual murder. This people are know to the world as Jews. Arnold Toynbee, a noted scholar, has called the Jews "a fossil people."

In so doing, he must have been aware of the fact that they still practice ritual murder and the drinking of human blood (especially Christian blood). As a scholar, he could not have failed to note the many attested incidents of this practice of the Jews, for hundreds of example of ritual murder by the Jews are cited in official Catholic books, in every European literature, and in the court records of all the European nations.

It is the official historian of the Jews, (Josef Kastein, in his History of the Jews, who gives the underlying reason for this barbaric custom. On page 173, he says, "According to the primeval Jewish view, the blood was the seat of the soul."

Thus it was not the heart which was the seat of the soul, according to the stone-age Jews, but the blood itself. They believed that by drinking the blood of a Christian victim who was perfect in every way, they could overcome their physical short comings and become as powerful as the intelligent civilized beings among whom they had formed their parasitic communities. Because of this belief, the Jews are known to have practiced drinking blood since they made their first appearance in history.
For the rest http://www.answering-christianity.co...ual_murder.htm

Quote:
Leading Egyptian Newspaper raises Blood Libel
The Blood Libel - the claim that Jews use the blood of Christians to make the Matzah (unleavened bread) eaten at Passover - is an ancient accusation against the Jewish people. In modern times, this claim has surfaced in the context of the Arab-Israeli conflict. In 1984, long-time Syrian Defense Minster and Ba'athist leader, Field Marshal Mustafa Tlass, wrote a book entitled 'The Matzah of Zion' about the 1840 Damascus Blood Libel which he described as an historical event that was researched and verified by several European Universities. More recently, in November 1999, Al-Usbu' Al-Adabi, a weekly of the Syrian Arab Writers Association, published an article mentioning the 1840 Damascus Blood Libel. (1)
http://www.ety.com/HRP/jewishstudies/ritualmurder.htm
Quote:
Why I Believe in Jewish Ritual Murder
Winston Smith, aka Harold Covington


Yes, I do believe that the Jews have practiced ritual murder as part of their religious ceremonies in the past, and that they almost certainly do so today, with the following qualifiers:

I do not believe this practice is or ever has been widespread, but has always been restricted to a small number of the most hard-core rabbis and Jewish cabalistic mystic sects;


I am perfectly willing to accept the likelihood that individual Jews down through history have been falsely accused of this practice, just as I believe that on the other hand it has often been carried out undetected and/or unpunished. The Beiliss case in 1913 Russia is a good case in point: Mendel Beiliss himself was probably innocent of the actual commission of murder although he may have been peripherally involved in covering up the act on the part of his co-religionists;
http://www.heretical.com/miscella/jrm.html
This here is awesome, the Catholic Church released these 2 articles
Quote:
Two Articles from Civilta Cattolica on Jewish Ritual Murder




Pope Pius IX ordered the Jesuits to publish the journal Civilta Cattolica (Catholic Civilisation) in Rome as the informal organ of the Vatican. The papal secretariat of state cleared every article before publication. It is still published. We present here two articles from the journal which concern Jewish Ritual Murder: one from the June 23 1881 edition and one from the November 10 1881 edition.




--------------------------------------------------------------------------------



La Civilta Cattolica


Contemporaneous Reports

Florence, the 23rd of June, 1881


Rome (Our Correspondence). On jews’ murderous reaction, that is on evil jewish action referred to crimes and murders against things and lives of non-jews, especially if Christians; on talmudical command and spirit of jewish piety and devotion.

http://www.romancatholicism.org/civilta.htm
jew admits to sacrificing baby on oprah winfrey show

Jewish Ritual Murder video featuring Arnold Leese's book of same name.

Jewish Ritual Murder Revisited part 1

Part 2-

Part 3-
 
Old October 19th, 2008 #2
fdtwainth
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Thank you for excellent information on the subject, comrade.
 
Old October 19th, 2008 #3
Adi18
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JEWISH RITUAL MURDER
by ARNOLD LEESE
Quote:
"Soul had they none, nor lineage;
"Nor wit, nor headmen,
"Nor crafts, nor letters,
"Nor e'en a glimpse of God."
- British Edda.



"Ye are of your father the devil and the lusts of your father ye will do.
He was a murderer from the beginning...."
- St. John, viii, 44.

"In order to destroy the prestige of heroism for political crime, we shall send it for trial in the category of thieving, murder, and every abominable and filthy crime. Public opinion will then confuse in its conception this category of crime with the disgrace attaching to every other and will brand it with the same contempt."
Protocol 19 of the Protocols of the Elders of Zion.

"If I am killing a rat with a stick and have him in a corner, I am not indignant if he tries to bite me and squeals and gibbers with rage. My job is, not to get angry, but to keep cool, to attend to my footwork and to keep on hitting him where it will do the most good."

- A. S. Leese, speaking at Reception, 17th Feb., 1937, on his return from prison.

Find the book online here http://www.churchoftrueisrael.com/streicher/jrm/
Quote:
J e w i s h R i t u a l - M u r d e r
a H i s t o r i c a l I n v e s t i g a t i o n
by Hellmut Schramm, Ph.D.



a translation by R. Belser of
D e r j ü d i s c h e R i t u a l m o r d
E i n e h i s t o r i s c h e
U n t e r s u c h u n g
von Hellmut Schramm, Ph. D.

This translation is dedicated to Dr. Hellmut Schramm, whose fate remains unknown, and to Julius Streicher and all the other investigators who have paid with their lives for publicizing information about this subject. -- R.B.

Online book here http://www.jrbooksonline.com/schramm/schramm.htm
Quote:
The Bloody Passovers of Dr Toaff

By Israel Shamir



Blood, betrayal, torture, and surrender are intervowen in the story of an Italian Jew, Dr Ariel Toaff, as if penned by his compatriot Umberto Eco. Dr Toaff stumbled onto a frightful discovery, was horrified but bravely went on, until he was subjected to the full pressure of his community; he repented, a broken man.

Dr Toaff is the son of the Rabbi of Rome and a professor in the Jewish University of Bar Ilan, not far from Tel Aviv. He made a name for himself by his deep study of medieval Jewry. His three-volumed Love, Work, and Death (subtitled Jewish Life in Medieval Umbria) is an encyclopaedia of this admittedly narrow area. While studying his subject he discovered that the medieval Ashkenazi Jewish communities of North Italy practiced a particularly horrible form of human sacrifice. Their wizards and adepts stole and crucified Christian babies, obtained their blood and used it for magical rituals evoking the Spirit of Vengeance against the hated Goyim.

http://www.israelshamir.net/English/Eng11.htm
Quote:
Bloody Passover by Ariel Toaf
This book courageously faces one of the most controversial topics in the history of the Jews of Europe, one which has always served as a war-horse of anti-Semitism: the accusation, leveled against the Jews for centuries, of abducting and killing Christian children to use their blood in Jewish Passover rites. Where Italy is concerned, nearly all the ritual murder trials were held in the north-eastern regions, characterized by large settlements of German-origin Jews (Ashkenazim). The most famous case of this kind occurred in Trent, Italy, in 1475, as a result of which many local Jews were indicted and sentenced to death for the murder of the boy who was to become known as “Simon of Trent”, and was venerated as a Saint for several centuries, until only a few decades ago. An unprejudiced rereading of the original trial records, however, together with the records of several other trials, viewed within the overall European context and supplemented by an exact knowledge of the relevant Hebrew texts, throws new light on the ritual and therapeutic significance of blood in Jewish culture, leading the author of the present study to the reluctant conclusion that, particularly where Ashkenazi Jewry was concerned, the "Blood Libel" accusation was not always an invention
http://www.jews-anonymous.org/index....loody-passover
 
Old December 16th, 2008 #4
Gman
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Great info on filthy jews!!! Truly they are the devil's own seed!!
 
Old January 3rd, 2009 #5
Mike Mazzone of Palatine
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Quote:
Originally Posted by Gman View Post
Great info on filthy jews!!! Truly they are the devil's own seed!!
Bump worthy thread. Rep Adi18.
 
Old June 4th, 2011 #6
Karl Radl
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Default Erich Bischoff contra Hermann Strack: A Forgotten Chapter in anti-Semitic History

Erich Bischoff contra Hermann Strack: A Forgotten Chapter in anti-Semitic History


Like most students of the jewish question I am well aware of Professor Hermann Strack; Protestant theologian and specialist in Hebraica, who wrote the classic defence of jewry against the charge of ritual murder or the ‘blood libel’. (1) This eloquent and learned defence has often been; and continues to be, quoted and cited in jewry’s defence on this score. (2)

What I was unaware of however; and I haven’t seen any reference to this in literature so I can only presume it has been either left out or has been forgotten over time, was that Dr. Erich Bischoff; the anti-Semitic academic expert on theology and jewry, who argued that jews could read some of their own works; most notably certain passages in the Zohar, as injunctions on behalf of collecting gentile blood for ritual purposes, was in fact a disciple and student of Strack’s. (3)

We can see this in one of Bischoff’s first published works that I have been able to locate; ‘Jesus and the Rabbis’, (4) which takes a detailed look at jewish traditions concerning Jesus. (5) In it Bischoff is not injudicious towards the jews, but takes; much as Strack himself did, strong offense about the various claims made about Jesus by the jews and points out that such traditions can be overcome, but not easily. Bischoff however tells us that his relationship with Strack was that of disciple with his master (6) and it is further confirmed by Strack’s contribution of an afterword to the work. (7) It also happens to have been published as part of a series of monographs by Strack’s own Institutum Judaicum in Berlin!

It seems that between 1906 and 1922; the year of Strack’s death, that Bischoff further developed his thought regarding the jews and seemingly unencumbered by Strack’s need to convert jews to Protestant Christianity by being friendly with them. Bischoff went somewhat further and argued that the jews had rendered themselves; via serving their own interests, contrary to Germans and Germany. (8)

It is quite possible; even probable, that the pivotal event in Bischoff’s scholarly development towards an actively anti-Semitic position in regards to jews was the first world war. As this helped to fuel the fire of German nationalism and the flowering of anti-Semitic thought in the wake of the Protocols of Zion and the Bolshevik revolution was helped along by this increasingly strident nationalist sentiment among gentiles as well as the rapid spread of militant forms of Zionist and Marxist ideology among the jews. (9)

We can see the culmination of Bischoff’s anti-Semitic intellectual development regarding the issue of jewish ritual murder in the publication of his forgotten demolition and critique of his mentor Strack’s case for the defence: ‘Das Blut in jüdischem Schriftum und Brauch’. (10) This makes sense of Bischoff’s later appearance as the principal witness for the defence in the attempted libel suit against Julius Streicher and ‘Der Stürmer’ for arguing that jews have committed; and do commit, ritual murder for religious reasons. (11)

Bischoff’s standing as an highly-qualified expert and his then recent publication of a work that argues just what Streicher had done tells us why the German court dismissed the case against Streicher without resorting to the standard intellectual cop-out of arguing that the judge/court was anti-Semitic or ‘biased’ in some way used by some authors to make up for a lack of research on their part. (12)

The reason that Bischoff seems to have been forgotten by anti-Semites seems to be, because his writings on the subject of jews were only ever available in German and because of a considerable gap in the literature on anti-Semitism of this period relating to Hermann Strack, Julius Streicher and Theodor Fritsch: Erich Bischoff has simply been largely forgotten. (13)

It is somewhat bemusing to note that Alan Steinweis in his recent defamation of anti-Semitic scholars of this particular period seems not to even have known of Bischoff’s existence even though he discusses work in which Bischoff’s work is cited on numerous occasions! (14) That said his work has fortunately been noticed by the odd specialist. (15)

I will be commenting extensively on Bischoff’s work in the future and quite possibly translating some of it into English. Bischoff was certainly one of the very best anti-Semitism has ever had to offer; along with Karl Georg Kuhn and Gerhard Kittel, on the subject of the inhumanity and insanity of Judaism.

He deserves to be remembered as one of the greatest minds that anti-Semitism has ever produced rather than being simply consigned to obscurity.

References


(1) Hermann Strack, Henry Blauchamp (Trans.), 1909, ‘The Jew and Human Sacrifice: An Historical and Sociological Inquiry’, 1st Edition, Bloch: New York
(2) For example in Jonathan Frankel, 1997, ‘The Damascus Affair: “Ritual Murder,” Politics, and the Jews in 1840’, 1st Edition, Cambridge University Press: New York, p. 468
(3) Arnold Leese, 1938, ‘My Irrelevant Defence’, 1st Edition, Imperial Fascist League: London, p. 5
(4) Erich Bischoff, 1905, ‘Jesus und die Rabbinen’, 1st Edition, Schriften des Institutum Judaicum: Berlin
(5) Peter Schäfer, 2007, ‘Jesus in the Talmud’, 1st Edition, Princeton University Press: Princeton echoes many of Bischoff’s judgements however implicitly and sometimes against his own explicit reasoning.
(6) Bischoff, ‘Jesus und die Rabbinen’, Op. Cit.
(7) Ibid, pp. 104-107
(8) I infer this from Bischoff’s association with Theodor Fritsch after the First World War as this was Fritsch, the Reichshammerbund and Hammer Verlag’s general position on the matter. I can see nothing in Bischoff’s corpus of work to suggest otherwise.
(9) See for example Albert Lindemann, 1997, ‘Esau’s Tears: Modern Anti-Semitism and the Rise of the Jews’, 1st Edition, Cambridge University Press: New York, pp. 100-101; Robert Lougee, 1962, ‘Paul de Lagarde 1827-1891: A Study of Radical Conservatism in Germany’, 1st Edition, Harvard University Press: Cambridge, pp. 245-252
(10) Erich Bischoff, 1929, ‘Das Blut in jüdischem Schriftum und Brauch’, 1st Edition, Hammer Verlag: Leipzig
(11) Leese, Op. Cit., p. 5
(12) Randall Bytwerk, 2001, ‘Julius Streicher: Nazi Editor of the Notorious Anti-Semitic Newspaper Der Stürmer’, 1st Edition, Cooper Square Press: New York, pp. 126-130
(13) E. Klauke, 2011, ‘Theodor Fritsch (1852-1933): The ‘Godfather’ of German Antisemitism’ in R. Haynes, M. Rady (Eds.), 2011, ‘In the Shadow of Hitler: Personalities of the Right in Central and Eastern Europe’, 1st Edtion, I. B. Tauris: London has realised much as I did a few years ago that Fritsch has barely even been studied (although he has been noticed and commented on in passing by specialists such as Peter Pulzer, Fritz Stern and Richard Levy) by scholars of anti-Semitism in spite of his central importance to giving it much of its intellectual basis and popularising it as well as his important role in helping the NSDAP achieve power and enhancing Goebbels’ anti-Semitism for example. Klauke has promised a biography of Fritsch, which should make interesting reading although it will be no easy task considering the amount of correspondence Fritsch had and also how much he himself wrote in his periodicals.
(14) Alan Steinweis, 2008, ‘Studying the Jew: Scholarly anti-Semitism in Nazi Germany’, 1st Edition, Princeton University Press: Princeton
(15) David Biale, 2007, ‘Blood and Belief: The Circulation of a Symbol between Jews and Christians’, 1st Edition, University of California Press: Los Angeles, pp. 132-135

----------------


This was originally published at the following address: http://semiticcontroversies.blogspot...nn-strack.html
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Old August 7th, 2012 #7
Michael Ellis
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I have to be a bit vague here- but there was a cold case murder of a pre-teen boy in my area some time ago that I wonder about. It took place during Purim and the eyewittnesses described a person of interest Semetic looking. Throat cut, the whole thing. Hushed up ever since. Makes ya wonder..
 
Old March 8th, 2013 #8
littlefieldjohn
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Default A more than a century old painting, portraying human sacrifice practiced by Jews revealed

Quote:
Allegedly this taboo-breaking piece of art was a very secret work of Hungarian painter genius, Munkácsy Mihály, realized between 1882-1887, at the request of Russian tzar, Alexander III, and inspired by the world-famous Tiszaeszlár Affair (Hungary, 1882), which was a blood-libel directed against a group of Jews, who murdered 14 year-old Solymosi Eszter inside a sacrificial ritual. The painting is absolutely monumental in depicting Jewish thirst for "goyim" blood. The young girl can also represent modern Europe as being encircled by demonic Zionists and prepared for being crucified.










 
Old March 9th, 2013 #9
Gerry Fable
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There is no-doubt that Jewish ritual sacrifice is real and not the product of so-called 'anti-Semitism'. I would like to pose a few questions about this issue.

1. Would it be fair to say that ritual sacrifice is connected to Rabbis that follow the Talmud and the Kabbalah? Rather than the Torah itself?

2. Rabbis that follow their religious instruction from the Torah, rather than the Talmud, can they also follow the Kabbalah if they so choose?

3. Apparently, the Kabbalah is the mystical occult teaching behind Freemasonry. Do Freemasons conduct ritual sacrifice as well?

4. It is claimed that Freemasonry is in fact Satanism by another name. Are Rabbis that follow the Talmud, and Kabbalah, practicing Satanists?

5. Where does this leave orthodox Jews that follow the Torah?


“Most Jews do not like to admit it, but our god is Lucifer.”


I don't know what to make of Viki Polin and her infamous appearance on Oprah Winfrey. She may well have been severely traumatized by the years of sexual abuse by her father. And to come to terms with this, her psyche 'invented' the Satanic element encouraged by her Jewish psychiatrist.


However, Viki Polin has never gone back on her words and said she was wrong about her claims on the show. That her Jewish family were indeed Satanists and a Rabbi raped her on the Torah scrolls. Her personal demeanor today, as witnessed in the above video, is vastly improved from her appearance on the Oprey Winfrey show.
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Last edited by Gerry Fable; March 9th, 2013 at 11:13 PM.
 
Old September 26th, 2016 #10
Karl Radl
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Default Brother Theobald’s Testimony on Jewish Ritual Murder

Brother Theobald’s Testimony on Jewish Ritual Murder


In the first classic jewish ritual murder case in the medieval world, which concerned the murder of the twelve year old William of Norwich by local jews. The only chronicler of the details of the case, Thomas of Monmouth, cites the testimony of one of his fellow brethren named Theobald in regards to why the jews committed the deed.

Thomas of Monmouth writes:

‘We also interpose as an argument of faith and truth what we have heard told by Theobald, a person who was once a Jew and later one of our monks. He told us that in the ancient writings of their ancestors it was written that Jews could not achieve their freedom or ever return to the lands of their fathers without the shedding of human blood. Hence it was decided by them a long time ago that every year, to the shame and affront of Christ, a Christian somewhere on earth be sacrificed to the highest God, and so they take revenge for the injuries of Him, whose death is the reason for their exclusion for their fatherland and their exile as slaves in foreign lands.

Therefore, the leaders and rabbis of the Jews who dwell in Spain, at Narbonne, where the seed of kings and their glory, flourishes greatly, meet together, and cast lots of all the regions where Jews live. Whichever region was chosen by lot, its capital city had to apply that lot to the other cities and towns, and the one whose name comes up will carry out that business, as decreed. In that year, however, when William, the glorious martyr of God, was killed, it so happened that the lot fell on the men of Norwich, and all the communities of the Jews of England offered their consent by letters or by messengers for the crime to be performed at Norwich. ‘I was at the time in Cambridge, a Jew among Jews, and the crime of the action performed was not hidden from me. With the passage of time, when I learned of the glorious miracles which by divine virtue happened through the merits of the blessed martyr William, I was greatly afraid and, consulting my conscience and left Judaism and converted to the faith of Christ.’ These words, indeed, of the Jewish convert we believe to be all the truer for having learned them from a converted enemy, revealed by someone privy to the secrets of the enemies.’ (1)

Theobald, a convert from Judaism, has long been the subject of debate. Nearly all scholars dismiss his assertions as groundless, but some scholars have even claimed that Theobold never existed. (2) That said modern historians tend towards the belief that he did in fact exist. (3)

Now contrary to much of the previous commentary on Theobald: (4) I don’t think Theobald’s claims are as far-fetched as these scholars assume.

Langmuir has argued that ‘we would know’ about such a cult or practice due to the ‘massive amount of documentary evidence’ that we have. (5)

This is not necessarily true because there are a lot of things we don’t know about Judaism despite the aforementioned ‘massive evidence’. We don’t know why the meat and milk differentiation in the laws of Kashruth came to be interpreted figuratively (i.e. you cannot mix meat and milk) in the Mishnah when it was only previously interpreted literally (i.e. you cannot cook an animal in their own mother’s milk). (6)

For another we have little information concerning the Cathar heresy in a similar time period, which has led some scholars to conclude that it was never a defined religious community but rather the figment of the imagination of Catholic scholastics. (7)

Thus saying ‘we would know about it’ is not an argument against Theobald’s assertions and nor is it absurd that we wouldn’t know about it. After all what has survived to be studied and read by historians to this day from the pre-modern past is largely a historical accident.

I contend that there are actually traces of this kind in the historical record, but that in order to see them. We have to get forget the absurd presumption, common to many modern historians, that the jews have never done anything wrong and therefore we must always look for alternative explanations for accusations levelled at them.

Horowitz has for example demonstrated that when we remove this intellectual filter and examine jews as we would any other people. We see that they have frequently exhibited an intense religious based hatred of Christians and particularly of the twin symbols of the cross and crucifix.

This leads to us taking seriously credible accounts from both jewish and non-jewish sources of jews deliberately urinating in baptismal waters and on crosses, (8) attacking crosses during a Christian processions, (9) provocatively throwing meat bones into a Church while mass was being celebrated on Good Friday (10) as well as simply burning down churches. (11)

Before and during the medieval era; jews are known to have beat Christians with canes (for religious reasons) and scourged crucifixes in the privacy of their own homes. (12) The epicentre of these activities was Spain (13) which is the same place that Theobald alleges was the centre of this cult/group. It is therefore not much of an intellectual stretch to suggest that if Spain had a history of jewish anti-Christian religious violence that such could have been transmitted to jews in other parts of Europe.

To counter Theobald’s testimony Rose discusses the successful efforts of Rabbi Jacob Tam to bring together circa one hundred rabbis from across Europe to discuss questions of jewish law in 1150 AD, which is six years after William was killed. (13) This is notable but doesn’t actually relate to Theobald’s testimony since Thomas specifically refers to the jews of Spain meeting in Narbonne and then whichever region is selected also meets to determine which of their communities are to do the deed.

Thus it isn’t likely to be what Thomas and Theobold are referring to.

Rose however does point out that Theobold must have had significant jewish learning because he was aware of the Nasi (i.e. Prince of the jews) in Narbonne in the twelfth century. (14) This means that Theobold must have himself have been jewish as Thomas of Monmouth doesn’t demonstrate similar learning in the rest of his ‘The Life and Passion’ and isn’t likely to have acquired that knowledge either.

This therefore suggests we have to take Theobald seriously as a source on the ritual murder accusation. I don’t wish to delve too deeply here into the William of Norwich trial. And I would point out however that while Theobald’s testimony is likely conflating a much smaller jewish group, likely based around a single obscure Rav’s teachings, within Judaism with ‘all the jews’.

What it does mean is that it is imminently probable that Theobald is telling the truth about what happened as he understood it.

His knowledge and presence within the case by his own admission as well as his inexplicable sudden conversion to Christianity and desire of a religious life (which freed him from the judgment of secular courts) also suggests an intriguing possibility: was Theobald himself one of the murderers of William of Norwich?

It is both an eminently plausible and provocative theory, but as I shall explore in another article: it is likely to be something approaching the truth of the case.


References


(1) Thomas of Monmouth, The Life and Passion of William of Norwich, 2:11 (Rubin translation)
(2) Gavin Langmuir, 1984, ‘Thomas of Monmouth: Detector of Ritual Murder’, pp. 22-24 in Alan Dundes (Ed.), 1991, ‘The Blood Libel Legend: A Casebook in Anti-Semitic Folklore’, 1st Edition, The University of Wisconsin Press: Madison
(3) Ibid; E. M. Rose, 2015, ‘The Murder of William of Norwich: The Origins of the Blood Libel in Medieval Europe’, 1st Edition, Oxford University Press: New York, pp. 82-83
(4) For example Langmuir, Op. Cit., pp. 22-24
(5) Ibid, p. 23
(6) Jordan Rosenblum, 2010, ‘Food and Identity in Early Rabbinic Judaism’, 1st Edition, Cambridge University Press: New York, pp. 141-142
(7) Cf. R. I. Moore, 2014, ‘The War on Heresy: Faith and Power in Medieval Europe’, 1st Edition, Belknap Press: Cambridge
(8) Elliot Horowitz, 2007, ‘Reckless Rites: Purim and the Legacy of Jewish Violence’, 1st Edition, Princeton University Press: Princeton, pp. 165-167
(9) Ibid, p. 150
(10) Ibid, p. 153
(11) Ibid, p. 160
(12) Ibid, pp. 174-179
(13) Rose, Op. Cit., p. 85
(14) Ibid, p. 86

--------------------------------------------

This was originally published at the following address: http://bit.ly/2deHxhT
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Old January 24th, 2017 #11
Karl Radl
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Default Jewish Ritual Murder and Jack the Ripper

Jewish Ritual Murder and Jack the Ripper


The subject of Jewish Ritual Murder - or the Blood Libel as it is often pejoratively called by its critics – is one that is close to my heart. Since it was the study of it and my scepticism towards the hand-waving and weird claims of the ‘jews would never have done that’ camp was the original impetus for beginning my study of jews and Judaism.

I would thus be remiss if I didn’t mention the occasional references that have suggested that tales of Jewish Ritual Murder may have influenced or been the motive for Jack the Ripper’s killing spree. (1)

This was certainly believed to be a possibility at the time of original Ripper killings since no less than ‘The Times’ newspaper suggested that this was indeed a plausible motivation (and in a sense solution) that lay behind them. (2) However it also true to say that anti-Semites themselves have not historically put much credence in the claim that the Jack the Ripper murders were a revival of Jewish Ritual Murder in England. (3)

Possibly the best attempt to argue this case has been made by Robert House in ‘Ripperologist’ in 2005. In ‘Aaron Kosminski Reconsidered’ he writes as follows:

‘By the time Aaron was an adolescent, there was widespread anti-Semitism in Russia. Influential newspapers forgot their Jewish sympathies, and anti-Semitic literature appeared, containing both intellectual and obscene content. Anti-Semitism also began to gain a semblance of intellectual respectability as a result of the new ‘scientific’ anti-Semitism of western, mostly German, origin.

In 1878, when Aaron was 13 or 14 years old, the myth of the ‘Blood Libel,’ outlawed by Alexander I, was revived in Kutais in anti-Semitic newspapers like Novoye Vremya. Based in part on the ritual murder of the child Simon of Trent and others, this myth held that the Jews participated in the ritual murder of Christian children, using their blood to appease the wrath of God. Specifically, the blood libel myth held that that ‘Jews had kidnapped a Christian child, tied him to a cross, stabbed his head to simulate Jesus’ crown of thorns, killed him, drained his body of blood and mixed the blood into Passover matzohs.’ If a Christian child was found murdered near Easter or Passover, there was a good chance that local Jews would be blamed. Into the late nineteenth and early twentieth centuries, at least two dozen ritual murder trials took place in Central and Eastern Europe.’ (4)

This is fine as far as it goes, but I note with pointed interest that the ‘blood libel’ – which is incidentally a pejorative propaganda term used to delegitimise free and open discussion of allegations of jewish ritual murder – that what he is citing here is the fully fledged ritual murder accusation as a point of comparison. (5)

House cites as his primary examples the ritual murders of Saint Simon of Trent and Saint Andreas of Rinn. He claims that in the case of Saint Simon of Trent; the jews sliced pieces of Simon’s flesh off and ate them in addition to mixing his blood with their Pesach matzo so they could consume it. (6)
However I cannot find any reference to anything of the kind in the literature of the subject. (7) The perpetrators eating the flesh of the victim in a case of jewish ritual murder is almost unheard of.

The charge of host desecration is similar and would have been viewed as such at the time of the trials at Rinn and Trent. Unfortunately for House of course, as with jewish ritual murder, the charge that it was and is a ‘libel’ is absurd as Horowitz has demonstrated. (8)

House’s argument that Kosminski ‘carried this the blood libel over’ from Eastern Europe and acted it out in London (9) is thus unfounded, because jewish ritual murder involves the torture of the victim in imitation of the suffering of Christ (the crown of thorns, whipping/flaying, the wounds in his hands and feet and the wound in his side) and the collection of blood to be eaten with matzo on Pesach.

None of the Ripper killings bear any likeliness whatsoever to this description, but House’s suggestion that Kosminski could have been working to kill Christian women of the ‘underclass’ could certainly be true.

After all non-jewish women seeking to have sexual intercourse with jews – and it is worth remembering that all Jack the Ripper’s victims were non-jewish prostitutes in a heavily jewish part of London – would be viewed pejoratively as traditional dangerous foes of the jewish community (i.e. as shiksas) and would thus Kosminski could have killed them for that reason, but that is something best discussed elsewhere.

It is sufficient to say here that the Jack the Ripper murders were without doubt not cases of jewish ritual murder, because the evidence does not support this claim.


References


(1) For example: https://antizionistleague.com/2014/1...murder-proven/
(2) Judith Flanders, 2011, ‘The Invention of Murder’, 1st Edition, Harper Collins: London, p. 442
(3) Arnold Leese, 1938, ‘My Irrelevant Defence’, 1st Edition, The IFL Printing Company: London, p. 55
(4) Robert House, 2005, ‘Aaron Kosminski Reconsidered’, Ripperologist, No. 58 (http://www.casebook.org/dissertations/rip-koshouse.html)
(5) Darren O’Brien, 2011, ‘The Pinnacle of Hatred: The Blood Libel and the Jews’, 1st Edition, The Hebrew University Magnes Press: Jerusalem, pp. 63-65
(6) House, Op. Cit.
(7) Ronnie Po-Chia Hsia, 1992, ‘Trent 1475: Stories of a Ritual Murder Trial’, 1st Edition, Yale University Press: New Haven, pp. 46-47; 62-68
(8) Cf. Elliot Horowitz, 2007, ‘Reckless Rites: Purim and the Legacy of Jewish Violence’, 1st Edition, Princeton University Press: Princeton
(9) House, Op. Cit.

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This was originally published at the following address: http://bit.ly/2jYcgD3
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Old January 27th, 2018 #12
RickHolland
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Polytheism and Human Sacrifice in Early Israelite Religion

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The following is an interview with Thom Stark, a scholar of ancient and modern religious texts. Stark is currently an M.A.R. student at Emmanuel School of Religion in Johnson City, Tenn. His first book, released in October, is called The Human Faces of God: What Scripture Reveals When It Gets God Wrong (and Why Inerrancy Tries To Hide It). In chapters 4 and 5, Mr. Stark systematically lays out evidence that polytheism and human sacrifice were practiced widely as a part of early Yahweh worship.

I have to start with a question that may sound rude. Most people would expect that someone writing about human sacrifice and polytheism in the Bible would be an atheist or agnostic. And yet you describe yourself as a very committed Christian. Help me put the pieces together.

Well, I hail from the Stone-Campbell tradition, an anti-creedal protestant movement that is committed to discovering what the Bible says, even if what the Bible says contradicts what orthodox Christianity has historically said. That commitment to the Bible over the creeds is what underwrote my biblical studies, and ironically is what made it possible for me to come to the realization that the Bible isn’t inerrant, and that what “it says” often depends on which book in the Bible you’re reading.

At this point, many Christians would abandon their faith, because their faith is in the creeds, and in an idea of an inerrant Bible. For me, on the other hand, taking the Bible seriously meant taking all of the conflicting voices within the Bible seriously, and I was able to see the value in that. What informs my faith is not so much what the Bible “says” as it is what the Bible displays, the processes that unfold in its pages, the struggle to find meaning that it represents. It’s precisely in the humanity of the Bible that we can gain real insight into the divine. What’s revelatory is not always the words themselves, but the spaces between them.

So, based on your studies, what is the story that the Bible tells?

That’s just the thing. The Bible doesn’t really tell one story. And by that I don’t just mean that the Bible is a collection of different stories. I mean that the Bible consists of a spectrum of competing stories. The Bible is sort of like a choose-your-own-adventure book, except none of the alternative storylines ever gets resolved. They’re all particular stories, about a people called Israel, their god Yahweh, and the relationship of Israel and Yahweh to the rest of the world. They all try to explain why Israel is suffering, why the world is broken, and how through the reversal of Israel’s fortunes the world is going to be mended, but they posit different answers to those questions.

There are several different authors trying to make sense of the same basic material, but each of them arranges it in different ways, and none of them do it just right. The royal historians declared that the Davidic dynasty would last forever, but it didn’t. The prophets predicted the restoration of Israel’s national sovereignty, but Israel wasn’t restored. Jesus predicted the end of the world as we know it, but the world as we know it didn’t end.

If the Bible does tell a single story, it’s a story that transcends each of the stories its many authors intended to tell. It tells the story of a nation trying to contend for its survival in a hostile world and trying to explain the fact of suffering with reference to the only thing they thought could explain it: the will of Yahweh.

Who is the Yahweh of the Israelites?

Well as scholars like Frank Cross, Chris Rollston, Mark Smith and others have demonstrated and have known for some time, the earliest texts in the Hebrew Bible give a strong indication that the early conception of Yahweh was that he was an ancient Near Eastern tribal deity. As I argue in my book, following Rollston, the Song of Moses in Deuteronomy 32 indicates that Yahweh was believed to have been one of the children of the Canaanite deity El Elyon (God Most High). The song describes how the nations were originally formed, and what it says is that the peoples of the earth were divided up according to the number of El Elyon’s children (the junior members of the divine pantheon). Yahweh, Israel’s patron deity, was one of Elyon’s children.

The best evidence suggests that Yahweh did not begin as the “only true God” of later Jewish monotheism; he did not begin as the creator of the world. Yahweh began as a young, up-and-coming tribal deity whose prowess among other gods mirrored Israel’s aspirations vis-a-vis surrounding tribes and nations.

You’re saying God evolves in the Old Testament?

Exactly. Surprise of surprises, as Israel aspired to greatness and sought to make a name for itself, surrounded by vast empires, Yahweh got bigger and bigger, until he became so grandiose in their theologies that it no longer made sense to refer to the other national deities as gods at all — so vastly superior was Yahweh to the gods of other nations, according to Judean propaganda literature.

Tell us more about this evolution from tribal deity to monotheism.

Well as Chris Rollston argues, there are various stages in Israel’s progression from polytheism to monotheism. Yahweh begins as a junior member of the divine pantheon. This is the view during the tribal confederation period of Israel’s history. After Israel became a monarchy, Yahweh gets a promotion to head of the pantheon, taking his father Elyon’s place. (This parallels similar ideas in Babylonian literature, in which Marduk’s ascendancy to king of the gods mirrors the rise of the Babylonian empire.)

Over time, Yahweh and Elyon are conflated, they sort of merge into one god. At this stage Yahweh starts to be seen as creator-god. But in this period, Israel still believes in other gods; it’s just that they’re not supposed to worship other gods because they owed their allegiance to Yahweh, their patron deity. Of course, Yahweh was believed to have had a wife, Asherah, and it is clear that Israelites worshiped her as Yahweh’s consort.

This seems to have been acceptable orthodoxy until the seventh century BCE or so. At that point, prophets like Jeremiah began to polemicize other gods, calling into doubt their very existence. This idea that Yahweh alone is God is solidified during the Babylonian exile in the sixth century for a complex set of reasons. This is when official Israelite religion finally became monotheistic.

And early on, the chosen people practiced human sacrifice? Let’s hear it. What’s your evidence?

Well the evidence is complex, and I lay much of it out in my book. But the short version is that human sacrifice was a rare but widespread practice in ancient Near Eastern religion, and there is evidence that until about the seventh and sixth centuries BCE, it was an acceptable part of Israelite and Judean religion as well. There’s the story of the near-sacrifice of Isaac by his father Abraham. It is popularly believed that because an angel prevented Abraham from killing his son at the last moment, the story constitutes a condemnation of child sacrifice. But that’s not the case. Isaac is spared not because human sacrifice is seen to be immoral, but because Isaac was the child of promise and needed to survive. In reality, the account depends upon the logic of human sacrifice, because Abraham is praised for his willingness to kill his own son to appease Yahweh.

There is evidence that ancient Israelites believed that human sacrifices could be offered to Yahweh in exchange for victory in battle against their enemies. The Israelite warrior Jephthah sacrificed his virgin daughter to Yahweh in fulfillment of a vow he made in order to secure Yahweh’s help in battle. The same ideology can be seen in some early accounts of the Canaanite conquest, in which Yahweh gives Israelites victory against Canaanite armies, and the Israelites in turn slaughter all of the women and children in payment to Yahweh for his aid.

There’s also evidence that Yahweh commanded human sacrifice in the law of Moses. Later, when the practice of human sacrifice fell into disrepute among elite circles, the prophet Ezekiel confirms that Yahweh commanded human sacrifice, but interprets that command as a form of punishment for Israel’s disobedience. Ezekiel needed a way to deal with that tradition found in Exodus 22, and did so by claiming that Yahweh ordered them to kill their firstborn sons as a way of getting back at them for their lack of faith in him. Obviously Ezekiel’s solution to the problem was problematic in itself, but at least we can thank him for helping to put an end to the institution of child sacrifice in Israelite religion.

I’ve heard evangelicals explain that the reason God prescribed scorched earth policies in the Old Testament was because the surrounding nations were so evil — that they practiced child sacrifice. (God sent warnings; they didn’t heed them.) Is this just a desperate attempt to justify the unconscionable?

Yeah, well that justification is in the Bible itself, in texts that were written or edited after the institution of child sacrifice fell into disrepute. But the reality is that Israelites practiced child sacrifice too. As I argue in chapter 6 of my book, the real motivations for the conquests were much more nefarious. It had more to do with land and the consolidation of political power than anything else.

Wouldn’t most Christians and Jews find this shocking?

Of course, and rightly so. It is shocking. I was shocked. But what I find even more shocking is the fact that some believers go to such great lengths to try to defend these genocides and moral atrocities. The same people who preach against the evils of abortion in the name of absolute, objective morality throw their absolute, objective morality out the window in order to defend the child-murders of an ancient tribe who thought they were doing the will of God. That’s what’s most shocking to me.

I was raised that the Bible was the literally perfect, “inerrant” word of God. What you are saying sure calls into question this point of view.

I was raised to view the Bible in the same way, and it was my faith in the Bible that led me to study it. My confidence in its veracity is what led me to study it critically, assuming it would stand up to the test. Eventually I had to be honest about the facts and acknowledge that it couldn’t stand up.

You’ve been accused of sleeping with the enemy, so to speak. Aren’t you just giving ammunition to the enemies of faith?

The truth is the truth. I can’t change what the truth is. If some groups want to use the truth as ammunition against other groups, that’s their prerogative. I think that the truth should be used as ammunition against fundamentalist varieties of Christianity and Zionist Judaism, because such strands of the faith wreak so much havoc on the world. If they can use lead bullets to defend their ideologies, I think that justifies using truth-bullets to put as many holes as possible in their propaganda.

If believers can be blind to something as concrete as polytheism or human sacrifice in the Bible, what other cultural fragments may be there — with God’s name on them?

Well, there’s no escaping culture, whether it’s the ancient culture of Palestinian Judaism or modern cultures. All of our knowledge will always be shaped by cultural factors. Many Christians will be surprised to learn that much of Jesus’ teaching is derived from a standard script that scholars call “Jewish apocalyptic” (I talk about this in chapter 8 of my book). Jesus’ thinking was just as culturally conditioned as every other perspective in and outside the Bible. But that doesn’t mean it’s useless or irrelevant as a result. We need to appropriate his insights critically, but once we do, I think we’ll find a wealth of resources in there that transcend the limits of Jewish apocalyptic.

Is this, as Sam Harris called it, “The End of Faith?”

One thing that the New Atheists and fundamentalist Christians share is this either/or logic. Either Christianity is true, or it isn’t. And if it isn’t, then it’s useless. I don’t buy into that simplistic paradigm.

When we’re talking about an ultimate truth that may or may not lie beyond the metaphysical iron curtain, we’re talking about a “truth” that is very different from the kind of truths that can be verified or falsified by scientific procedures. Talk about this ultimate truth, or “God-talk” as theologians call it, is always going to be conditioned by the limits of human knowledge on this side of the curtain. As Wittgenstein put it, the limits of language are coterminous with the limits of the world. But if there is anything meaningful about our existence, it lies beyond those limits, and speaking truthfully about what lies beyond the limits of language cannot by definition entail speaking about what we can demonstrate to be true empirically.

Truthful God-talk is poetry, not science — evocative, not descriptive. “Faith” is what we have when we live our lives as if they were meaningful, and Christianity offers us one language that helps us do that. Like any language, of course, there are different dialects, accents and vocabularies. Just as with English speakers, some Christians get irony, metaphor and humor, and others don’t. Moreover, just as languages evolve to adapt to new realities and new knowledge, religions do the same, and rightly so, whether practitioners acknowledge it or not.

How should Christians read the Bible in light of this kind of scholarship?

Between the lines. That’s how they should read the Bible. Christians need to learn to appropriate our tradition’s God-talk both critically and constructively. As I argue in chapter 1 of my book, the Bible is an argument with itself. It doesn’t have one viewpoint, but in the Bible you’ll find actual disputes between different personalities about the meaning of it all.

To be a Jew or Christian, to be a part of that tradition, is to participate in the argument. It’s to join in. You can take up a position represented by Jesus, or by the Teacher in Ecclesiastes, which is sharply at odds with the two other major schools of thought in the Bible. (I’ve often said that if Ecclesiastes wasn’t in the Bible, I wouldn’t be able to call myself a Christian on most days.) Or you can come up with a new position. But to be a member of the faith community is to participate in the discussion.

I am a Christian because I believe that what our predecessors have said continues to be important to the discussion, even if what they said is sometimes dead wrong. Christians need to understand that it’s OK to disagree with the Bible; but, in doing so, it’s not OK to pretend like we’re not indebted to our predecessors, even when we disagree with them.

Fred Plumer at the Center for Progressive Christianity says, “Most of the creedal things we have been preaching and teaching in our churches have not had solid scholarly support for over 50 years (actually 100 years but [this knowledge] only got into the seminaries in the last 50). And we in the Church have not done the work required nor have we had the courage to share what so many of us have known.” It sounds like you agree. Is this changing? Is it a generational thing?

Well, I hope it’s changing. It may be a generational thing. But I’m a realist. As much as I would like to see the end of fundamentalism, I am dubious that we ever will. I suspect there will always be fundamentalists and revivals of fundamentalism. Fundamentalism is very attractive because it’s easy. It provides pat answers, and it’s much easier to navigate life with answers, even bad ones, than to try to wade through all of this ambiguity. For that reason, I am a bit pessimistic about our prospects.

Of course, that doesn’t mean we shouldn’t strive to struggle against such simplistic ideologies and the dangers they represent. But we don’t engage in the struggle because we’re necessarily going to win. We do it because it’s right.
https ://www.huffingtonpost.com/valerie-tarico/polytheism-and-human-sacr_b_777340.html
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