Koppling mellan islam 10-talet med judefrågan 30-talet?

First of all, as crazy as it may sound, there is something that many American Jews fear in their heart of hearts even more than they fear Moslem anti-Semitism, and that is white Christian anti-Semitism.

Jews' risible obsession with non-existent evangelical Protestant anti-Semites, combined with their obliviousness to actual mass murdering Islamist anti-Semites (whom, moreover, the Jews' favored immigration policies have allowed into this country) is an amazing phenomenon that we should not dismiss as simply a bizarre ethnic idiosyncrasy. It expresses, rather, a central preoccupation of a significant number of Jews, namely their corrosive apprehension of what they think the goyim might one day do to them—a fear they entertain despite the fact that, apart from some social exclusions and other ethnic prejudices that existed up to the end of World War II, Jews have never faced serious anti-Semitism from the white Christian majority in this country.

We have identified the core assumption that makes many liberal and neoconservative Jews keep pushing relentlessly for mass immigration, even the mass immigration of their mortal enemies. As these Jews see it, any immigration restrictions against Moslems would release a latent ethnocentrism in the white American majority that would then turn instantly against the Jews.

The significance of the Jewish belief in a lurking anti-Semitism among white Christians is made clearer by another passage in My Love Affair With America:


"Acting on the principle that 'all bigotry is indivisible,' Jewish organizations such as the American Jewish Committee and the Anti-Defamation League, whose purpose was to defend Jews against discrimination and defamation, joined enthusiastically in the civil-rights movement, of which individual Jews were for a long time leaders and funders."

The interchange between national disaster and Jewish absolute power has come to light as clearly in Germany as hardly any other place. Let us therefor outline, what the German Jewish question has been about basically for the last few decades:

Inspired by a gullible wish to solve the age old Jewish problem through emancipation and assimilation, Germany had accepted the Jews amongst them more readily than many other countries. All barriers had been removed for them, all areas of life had been opened to them and even given them leading positions in areas that were of vital importance to the public and popular life. Judaism, which did not even constitute one percent of the population, had conquered the key positions in the German economic life. The political leadership had for the most part fallen into their hands. The press and the cultural life was under decisive Jewish influence. The income of the Jews were more than three times that of the rest of the population. The Jews had really been given all chances to change exactly that, which the best among them had always found so painful – to let their isolated existence become a constituent part of the German public life.

But the Jews did not play fair with their gullible German partner. It appears with sufficient clarity from the above outline, that they did not want to become part of the community, because the strangeness of their race was an insurmountable hindrance. During the years with need and disaster they betrayed Germany and shamelessly abused the chances, they had been given, for their own, Jewish purposes and interests. Defeatism and betrayal, political degradation and economic corruption, moral dissoluteness and degradation of all national and religious values – that was the painful experiences, which Germany had to go through under Jewish dominance.