A Crisis in American Leadership:
Divine Kingdom or Personal Enslavement?
(Part One)by Brian McConnell
January 2, 2007For my money, one of the most compelling themes reflected throughout the Bible involving the human spirit is that of personal 'freedom' versus 'enslavement'. Similarly, but in relation to America's heritage and some
of its most deeply held values, this is an especially captivating subject. Perhaps it's not surprising then that its roots should be directly traceable to the early colonists who in 1643, boldly proclaimed their purpose for settling
the New World.
"Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel in purity and peace...."While it’s fairly obvious that advancing "the kingdom of our Lord" can be translated as a form of empire building, the inspiration for doing so had been born as a practical means of realizing Scriptural fulfillment and establishing "freedom from the oppression of state churches in Europe".
1 Consequently, a good many Americans today can draw direct parallels between their forefather's struggles in America and those of Moses' followers in fleeing the oppression of Egyptian rule to seek, and eventually indwell, God's 'promised land'.
By the mid-18th Century however, this pioneering spirit of independence would be gravely challenged following the
French and Indian War as Great Britain, having borrowed heavily to finance military support to America’s colonists, undertook repayment of its debt by extricating restitution from her colonial subjects. Consequently, as the
Seven Years’ War drew to an end, though England had triumphed brilliantly on transcontinental fronts in its bid to initiate a "worldwide empire"; it had done so only at an equally appreciable cost. Ironically then, while credit had provided the means by which Great Britain established its initial dominance over France and the rest of Western Europe, her national debt subsequently soared from "
£75 million in 1754" to "£133 million" by 1763.
2 Yet, where the English had only a short time before fought along side their American counterparts as allies, Parliament’s decision to impose the
Stamp Act in 1765 served a loathsome admonition as to the power that ‘central’ banking could exert on a nation's destiny.
3Along these same lines, but in respect to the underlying issue of ‘freedom’ versus ‘enslavement’, it’s particularly important to understand the role of ‘sovereignty’, that is; with sufficient knowledge, the freedom to follow a pre-determined course apart from the deterring interference of another. Just as it was for those sharing the greatest responsibility in structuring the colonies’ governmental framework originally, an open conveyance of ‘knowledge’ today, generally serves as the primary element in moderating communication and ideological development between divergent and sometimes conflicting, worldviews. Consequently, it’s at least a little peculiar that
Alexander Hamilton, as
George Washington’s Secretary of the Treasury, successfully persuaded Congress in 1791 of the need to charter a national bank “partly owned by foreigners, who would share from its profits”.
4 Because of the roles Hamilton played in endorsing
Robert Morris’ proposal to charter the
Bank of North America in 1781,
5 founding the
Bank of New York in 1784,
6 and establishing the
First Bank of the United States in 1791,
7 its all the more fascinating that his philosophy should today, yet embody one of the two most fundamental components of the United States’ entire political polemic.
Transcending a Dialectic of 'Self-Rule'At the same time, but in respect to values like ‘freedom’, ‘liberty’, ‘equality’, and ‘justice’, the dialectic spawned by Hamilton on one side, and
Thomas Jefferson on the other, has always involved an underlying question concerning mankind's capacity for self-rule. By comparison, but far more recently, when the morality of governmental ‘power’ or ‘authority’ has been at
stake, disturbingly, Americans have responded to this dilemma by simply, but ‘democratically’, shifting political sentiments to align more closely with an 'opposing' party's current agenda. This reflects a rather naïve and unquestioning acceptance of a process they’ve merely come to believe is an effective means of exercising ‘choice’, but instead, only abdicates a personal responsibility to better inform, or otherwise assume a role in constructive change, themselves. While this may strike some as a scathing generalization, I nevertheless believe, and as the remainder of this essay will elucidate; the American populace is poised to either help lead the world in its development of a global community or become cannon fodder in the machinery themselves. The outcome however, will essentially pivot on the public’s ability to cultivate a functional, working knowledge of the cultural, economic, monetary, and religious forces which are even now, forging the very course of human destiny. Unfortunately, though there are many who both know, and will subsequently acknowledge this truth, they nevertheless hold to the view that the die has been so firmly cast, over recent decades in particular, that the United States as a nation has already slipped beyond the point of dislodging itself from an otherwise ruinous course.
For these same reasons though, it’s especially noteworthy that towards the end of the 18th Century, but from
Thomas Jefferson’s perspective, the power and wealth of a corporate ‘aristocracy’ should loom as one of the most imposing threats to the new American republic.
"I hope we shall crush in its birth the aristocracy of our moneyed corporations which dare already to challenge our government in a trial of strength, and bid defiance to the laws of our country.”8Similarly, while issues involving 'trade' certainly exacerbated
old tensions between the colonies and Great Britain, the expiration and
non-renewal of the charter for the
First Bank of the United States’ in 1811, also appears to have been a contributing factor leading to the
War of 1812.
9 Other events unfolding in Europe towards the end of the 18th Century however, further signaled the dawning of an era and provenance of power far more formidable and contentious than that already interjecting itself in colonial America's affairs. Moreover, and incredibly enough, this same shadowy remnant continues to exert comparable, though almost inconceivable, amplitudes of global influence on international matters even today. It’s important to note however, that this demiurge is neither mystical nor divine, but instead, arisen as a monolithic beast fashioned solely by the will of human intent and design. Yet consequently, a mass awakening of consciousness to this fact is absolutely imperative if mankind is to actually break the bonds of ignorance and apathy so insidiously, but unsuspectingly, imposed upon it over the last two centuries.
A ‘Blasphemous Beast’?Therefore, because the facts and events surrounding central banking's historical development have been so frequently, yet intentionally, mired in illusionary mystery; though typically discredited, they openly belie the grueso
me remains left in its wake, and successfully diffract the devastating aftereffects of sheer, unbridled, evil. Nevertheless, it might well be synchronistic coincidence that the European region of Hesse-Kassel would witness both a permeating expansion "of the
Illuminati" throughout a vast
Masonic network10 while almost simultaneously, birthing
Mayer Amschel Rothschild's pecuniary kingdom. Likewise, serendipity could similarly explain Rothschild's innate proclivity for becoming “court agent”
11 to the heir of
Frederick II's estate derived in large part from Britain's hiring of “between 15,000 and 20,000” mercenaries to combat colonists during the American Revolution.
12 It's especially ironic though, that while
Adam Weishaupt's reason for originating the
'Illuminati' was inspired by introducing an 'alternative' to the
Catholic Jesuit's traditional brand of "pedagogical" education, two authors writing independently of each other;
John Robison and the
Abbé Barruel, both condemned the order’s role in instigating France's rebellion prior to its actual outbreak in 1789. In fact, but as
Stauffer surmised, Barruel's "sole proposition" was that all “the developments of the French Revolution” could “be explained on the basis” of the “
Encyclopedists” (sic), working in concert with the “
Freemasons, and
Bavarian Illuminati” in a “well-planned” effort which “produced the
Jacobins, and the Jacobins in turn produced the
Revolution.”
13Strangely enough however, while France’s ideological fervor ultimately led to horrific bloodshed, at the same time, it also established a previously unprecedented groundwork for advancing religious, and especially, Jewish rights. By way of example, but beginning in 1790, “the French National Assembly granted citizenship to the Sephardic Jews” and the next year, “extended full civil rights to all” within the country.
14 In light of these same events then, it is especially intriguing that
Mayer Amschel Rothschild, having won the trust and confidence of Hesse-Kassel’s landgrave,
William IX, so masterfully parlayed the relationship into a financial dynasty through his third son,
Nathan Mayer. Following the “battle of Jena in 1806”, but before fleeing “to Denmark, where he had already deposited much of his wealth through the agency of” the elder
Rothschild,
William IX further entrusted £600,000 in “specie and works of art” to Mayer Amschel’s safe keeping. Though ‘legend’ infers the property was prudently “hidden away in wine-casks” to escape discovery by Napoleon’s soldiers, the
Jewish Encyclopedia implies instead, that because the Rothschilds were already “on such good terms with Napoleon’s nominee,
Prince Dalberg” the money was actually “sent to Nathan in London, who” eventually applied it towards the purchase of “£800,000 worth of gold” in 1808, to assist “Wellington’s Peninsular campaign.”
15 Consequently then, it was from this point through the “latter stages of the
Napoleonic Wars” that the “basis for the Rothschild fortune was laid”. Similarly, the family’s brokering would continue to prove “instrumental” to “the British war effort” during this period in its “handling" of "the shipment of bullion” to “Wellington’s army in Spain”. Thus, and further honing a rather uncanny ability to wring profit from political, and (especially) militarized chaos, “the Rothschild fortune grew enormously.”
16 Not coincidentally then, but because of the potential value that ‘inside knowledge’ possessed in effecting outcomes involving power, wealth, and rule, the 'communication' of even crude 'intelligence' became all the more important. In fact, by the early 19th century, Nathan had already instituted a system across Europe with “the employment of carrier-pigeons and of fast-sailing boats” as a means of utilizing to "best advantage his special sources of information”. His knack for 'intelligence gathering' proved especially beneficial in June of 1815 as this same network relayed advance word “to London” of
Wellington’s victory at
Waterloo. Consequently, and in so doing, Nathan is reported as having made “an immense profit by the purchase of stock, which had been depressed on the news of
Bluchers defeat" just two days earlier on the London Exchange.
17
Therefore, but in light of these same events, it is all the more ironic that while France’s insurrection paved the way for a burgeoning empire of its own,
Napoleon also became “the first leader in Europe to grant liberty, equality, and fraternity to all religions” and thus proved, an especially avid campaigner for
Jewish liberation. This is particularly evident in a proclamation drafted by the French commander in 1799 following his forces’ invasion of Palestine and while yet besieging Acre, in anticipation of occupying Jerusalem within a matter of only days. Dated April 29th and addressed from the “French Commander-in-Chief” to ‘the Rightful Heirs of Palestine’, it served as a striking precursor for what we might call the ‘Zionist’ vision; that is, the dream of a Jewish (national) homeland.
And the ransomed of the LORD shall return, And come to Zion with singing, With everlasting joy on their heads. They shall obtain joy and gladness, And sorrow and sighing shall flee away. Isaiah 35:10
Quoting Isaiah 35:10, Napoleon prepared a
proclamation vowing Israel’s return to the Jews with the intent of reinstating their “political existence as a nation among the nations” and their “natural right to worship Jehovah in accordance with” their ‘faith’.
18 Similarly, but within just two decades of this time, a “journalist, playwright and American-born diplomat” named
Mordecai Manuel Noah, would subsequently propose establishing “a Jewish homeland on Grand Island, New York” and 20 years later, advocate for a “‘Restoration of the Jews’ in the Land of Israel.”
19 Similarly, and beginning also “in the 1820s”,
John Nelson Darby in association with “the Plymouth Brethren movement” mounted a relentless assault against “the established Church of England” in teaching a new, interpretive approach to Scripture known today, as
dispensationalism. Originating from an “anti-denominational, anti-clerical, and anti-creedal stance”, Darby contended the Jews were God’s “chosen people even if they” didn't acknowledge Christ as Messiah, and viewed nevertheless, as being allotted a special role “in the
dispensational, prophetic scheme of things.” Alarmingly though, Darby imagined that Judaism would continue "to enjoy God’s protection” in a manner comparable to that of Christianity, at least until “
the End of Time”.
20