1John 4:3 and every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now already in the world.

New King James Version © 1982 Thomas Nelson
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A Crisis in American Leadership:
Divine Kingdom or Personal Enslavement?

(Part Two)

by Brian McConnell
January 31, 2007

Divine Kingdom or Beastly Empire?

Functioning all the while as agent(s) for sometimes opposing heads of state, yet unfettered by national allegiance themselves, the Rothschilds continued to cultivate their power and influence through the early 19th Century. This new found 'social' standing appears to have also commanded at least some association with Zionist sentiments beginning as early as 1836 when Rabbi Zvi Hirsch Kalischer "petitioned Anschel Rothschild to buy Palestine or at least the Temple Mount for the Jews.”21 By mid-century however, and as a result of being "ill advised as to their American policy", according to the Jewish Encyclopedia, the family's importance "diminished considerably" as a result of losing "heavily" from an ill-conceived stake "in Confederate bonds". This experience is consequently said to have so "disgusted them with American finance" it became something they would supposedly leave "severely alone for many years". However, while the Rothschilds may have foregone some of the "opportunities afforded by" industrial expansion immediately following the War Between the States, "the Franco-Prussian war" in 1870 served to again, reinstate the financiers to a position of "prominence".22 Nevertheless however, but by 1877, the banking dynasty had already renewed their financial involvement in America through arrangements with J. Pierpont Morgan of Drexel, Morgan to 'float' a "$200 million" bond covering an non-appropriated shortfall in U.S. military pay.23

Thus, but given the preceding history, and as the reader may eventually conclude, it is especially ominous that a young Oxford student named Cecil Rhodes, commemorating his advancement to the level of Master Mason that same spring of 1877 would draft his "Confession of Faith" by writing:

". . . at this moment had we not lost America I believe we could have stopped the Russian-Turkish war by merely refusing money and supplies. Having these ideas what scheme could we think of to forward this object. I look into history and I read the story of the Jesuits I see what they were able to do in a bad cause and I might say under bad leaders.

In the present day I became a member of the Masonic order I see the wealth and power they possess the influence they hold and I think over their ceremonies and I wonder that a large body of men can devote themselves to what at times appear the most ridiculous and absurd rites without an object and without an end.

The idea gleaming and dancing before one's eyes like a will-of-the wisp at last frames itself into a plan. Why shold (sic) we not form a secret society with but one object the furtherance of the British Empire and the bringing of the whole uncivilized world under British rule for the recovery of the United States for the making the Anglo-Saxon race but one Empire."24

Remarkably enough, but in respect to that already presented, if Rhodes' vision had merely been a product of the overall chronology preceding it, his inspiration might have constituted nothing more than a passing anecdote to history. 'Fate' however, if indeed the mitigating factor, would ultimately prove more telling. Thus, but within just three months of his initial draft, Rhodes produced an amended version to his original, naming "Shippard and Lord Carnarvon or whoever should be Secretary of State for the Colonies, as his executors . . . for the establishment, promotion and development of a Secret Society . . .". Ambitiously enough, the purpose for creating this "Secret Society" was intended to further expand the British Empire to include the "entire Continent of Africa, the Holy Land, the valley of the Euphrates, . . . South America, . . . " and even proposed an "ultimate recovery of the United States."25

Ironically though, but given also, the United States' own history and developmental experience over the preceding century, particularly in relation to Great Britain, one might assume the still burgeoning nation would have been devotedly 'anti-imperialistic'. However, where Lincoln's Emancipation Proclamation ultimately resolved the issue of 'domestic' slavery, William Henry Seward, then secretary of state, believed the "wounds of the bloody North-South conflict" would best be healed with "the promise of" benefits derived from ensconcing an "overseas empire". Armed with this mission and the authority of his cabinet post, by the "time he left office in 1869" Seward had successfully established an American realm of interests which incorporated formal possession of "the Brooks Islands and Alaska" along with "informal areas of influence" including "Hawaii, Japan, and, most important of all, China." While Seward had encountered "strong domestic resistance" in his advancement of 'foreign relations' however, and though both he "and his successors" remained resolute in pursuing their "imperialist" course, strangely, other factions within the United States started to adopt a similar preoccupation with "managing distant societies". Thus, where western distension and settlement of the North American continent prior to the Civil War had been achieved in part by a predilection to further disseminate Christian "civilization", "these same urges" now inspirited a drive to proselytize abroad.26

It is no less astounding however, that during this same period, one individual's work designating the role of 'natural selection' in relation to mankind's evolutionary development should begin to exert such a monumental impact upon it. Though a 'theist', "convinced of the existence of God as a First Cause" upon publishing The Origin of Species in 1859, Charles Darwin, when questioned "about his religious views" later in life relented that "he was agnostic" and not atheistic.27 If the defining aspects of any particular era can be encapsulated by the consensus of an elite few though, where the philosophers and 'Encyclopedists'(sic) had exemplified the Enlightenment, 'evolutionary theory' began radically reshaping scientific, educational, and religious thought in the 'new' modernist age of the industrial revolution. While one of Darwin's strongest proponents, T. H. Huxley, would both coin and subsequently introduce 'agnosticism' to the world however,28 still others like American clergyman Josiah Strong, began expounding the emerging hypothesis as a testament to the bond of 'Anglo-Saxon' superiority. In further articulating this 'predominance', Strong quoted Darwin directly, in writing:

"There is apparently much truth in the belief that the wonderful progress of the United States, as well as the character of the people, are the results of natural selection; for the more energetic, restless, and courageous men from all parts of Europe have emigrated during the last ten or twelve generations to that great country, and have there succeeded best. Looking at the distant future, I do not think that the Rev. Mr. Zincke takes an exaggerated view when he says: 'All other series of events-as that which resulted in the culture of mind in Greece, and that which resulted in the Empire of Rome-only appear to have purpose and value when viewed in connection with, or rather as subsidiary to, the great stream of Anglo-Saxon emigration to the West.' "

Within the same context, Strong also cited Herbert Spencer verbatim, a noted intellectual amongst a circle of English colleagues which included both Darwin and Huxley:

"One great result is, I think, tolerably clear. From biological truths it is to be inferred that the eventual mixture of the allied varieties of the Aryan race, forming the population, will produce a more powerful type of man than has hitherto existed, and a type of man more plastic, more adaptable, more capable of undergoing the modifications needful for complete social life. I think, whatever difficulties they may have to surmount, and whatever tribulations they may have to pass through, the Americans may reasonably look forward to a time when they will have produced a civilization grander than any the world has known."29

At one time, "General Secretary (1886-1898) of the Evangelical Alliance for the United States, a coalition of Protestant missionary groups", Josiah Strong's best known work, "Our Country: Its Possible Future and Its Present Crisis (1885)" is suggested by some as having "encouraged support for" the United States' "imperialistic" policy amongst fellow Protestants. It seems further ironic however, that while Strong contended a "superior Anglo-Saxon race had a responsibility to "civilize and Christianize" the world", he was also among "the first to warn" against the onset of a plethora of urban problems involving American immigration, racial conflict, and working class inequities.30

The 'Secret' Societies

Contrastingly, and at virtually the same time, but in Europe, elite factions within Britain's 'ruling class' had initiated, and were covertly fostering, a furtive drive which has since, altered world events and even today, exerts an appreciable influence on the very course of human destiny. Mysteriously enough though, much of the impetus for this movement appears to have originated under the guise of 'Spiritualist inquiry' and formation of the Cambridge Ghost Society by Edward White Benson. Consequently, and beginning in the 1870's, a young faction of Cambridge students including Henry Sidgwick, Frederick Myers, Edmund Gurney and both Arthur and Gerald Balfour had turned "towards agnosticism" as a means of further advancing their interests and together in 1882, subsequently formed the Society for Psychical Research. While affiliation with the group sometimes proved controversial, by 1887, Council and Honorary Members nonetheless "' . . . included a past Prime Minister (William Gladstone)' . . . 'a future Prime Minister (Arthur Balfour);'" . . . "two 'bishops;' . . . 'Tennyson' . . . 'Ruskin'" . . . and "Lewis Carroll" among others.31 Similarly, Thomas Huxley's role and professional stature within British society during this period too, lead to an acceptance of "ten Royal Commissions" between 1862 and 1884.32 Coincidentally then, and while teaching Biology at "the Normal School of Science", one of Huxley's students, H. G. Wells, by the end of the century, had also attained popular renown as a science fiction author for works including, The Time Machine, The War of the Worlds, The Invisible Man, and The Island of Doctor Moreau.33

Also, Cecil Rhodes, the son of "a priest in the Church of England" sent to South Africa for health reasons, upon returning to attend Oriel College at Oxford around this same time, "continued to prosper" from a fairly modest diamond venture in Kimberly.34 By 1887, and according to Felix Gross in, Rhodes of Africa, with an "awakened optimism" Cecil decided to visit 'His Lordship' Nathan Mayer Rothschild in hopes of obtaining an additional "£2-3 million" to secure controlling interest in the Kimberly Central Mine. While Rothschild reportedly agreed to raise a "million pounds sterling" for the acquisition, an ensuing entanglement between Rhodes and majority shareholder Barney Barnato, is claimed to have pushed the cost to "more than £3 million" but resulted in "full control over the entire Kimberley diamond industry and 90 per cent of" the world's overall production.35 Though this entrepreneurial coup on Rhodes' part would generate astounding wealth, more importantly to him perhaps, it represented a significant step towards realizing his dream of bringing "the whole uncivilized world under British rule" and unifying "the Anglo-Saxon race" as "one Empire".36 Strangely then, but envisioning a "Jesuit-like" order, similar to that of Weishaupt's Illuminati, Rhodes approached W. T. Stead, "the most famous" news "journalist of the day" with the prospect of becoming "his lieutenant in the secret society". According to Carroll Quigley, Bill Clinton's professor at Georgetown University and probably the foremost authority on the subject, Rhodes appears to have determined the journalist's suitability after he was "sent to prison in 1885" for his role in exposing "organized vice" involving child enslavement and prostitution. Though this "episode" impressed "Rhodes to such a degree" that he is said to have attempted to visit the newspaperman while still incarcerated, they wouldn't actually "find the opportunity to meet" until April 4th of 1889. Stead's recollection of this initial encounter however, is well noted in these few excerpts edited from a letter to his wife:

"I have just had three hours talk with him! He is full of a far more gorgeous idea in connection with the paper than even I have had. I cannot tell you his scheme because it is too secret. But it involves millions."

"He expects to own before he dies, 4 or 5 millions, all of which he will leave to carry out the scheme of which the paper is an integral part."

"His ideas are federation, expansion, and consolidation of the Empire.... He took to me. Told me some things he has told no other man - save Lord Rothschild . . ."

"Remember all the above about R. is very private."

In February of 1891 then, a meeting between Rhodes, Stead, and Reginald Baliol Brett (later Lord Esher) is to have occurred where "the three drew up a plan of organization" with "an inner circle" known as "The Society of the Elect" which further encompassed a "Junta of Three" comprised of "Stead, Brett, and Alfred Milner". Thus, Milner was "added to the society" by Stead sometime after this initial gathering.37

 

continue - A Crisis in American Leadership (Part Three)

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21 MidEast Web, "Zionism - Definition and Early History", http://www.mideastweb.org/zionism.htm , visited December 28, 2006.

22 JewishEncyclopdia.com, “Rothschild:”, http://www.jewishencyclopedia.com/view.jsp?artid=445&letter=R , visited December 28, 2006.

23 "1877." World Chronology. Answers Corporation, 2006. Answers.com 01 Jan. 2007. http://www.answers.com/topic/1877 .

24 "The Will of Cecil Rhodes", as quoted from John Flint, Cecil Rhodes, Hutchinson, London, 1976, pp. 248-52, http://users.cyberone.com.au/myers/rhodes-will.html , visited April 1, 2006.

25 "Cecil Rhodes' Imperialism and the Rhodes Scholarships", as quoted from Sarah Gertrude Millin, Rhodes, Chatto & Windus, London, 1936, pp.32-33, http://users.cyberone.com.au/myers/rhodes-scholars.html , visited March 26, 2003.

26 "imperialism." Encyclopedia of American History. Answers Corporation, 2006. Answers.com 12 Jan. 2007. http://www.answers.com/topic/imperialism .

27 Wikipedia, The Free Encyclopedia, “Charles Darwin's views on religion”, http://en.wikipedia.org/wiki/Charles_Darwin%27s_views_on_religion , visited January 14, 2007.

28 Wikipedia, The Free Encyclopedia, “Thomas Huxley”, http://en.wikipedia.org/wiki/Thomas_Huxley , visited January 15, 2007.

29 Josiah Strong on Anglo-Saxon Predominance, 1891, http://www.mtholyoke.edu/acad/intrel/protected/strong.htm , visited January 18, 2007.

30 Wikipedia, The Free Encyclopedia, "Josiah Strong", http://en.wikipedia.org/wiki/Josiah_Strong , visited January 18, 2007.

31 Barbara Aho, "The Council for National Policy, Part II: The British Eugenics Establishment", http://watch.pair.com/cnp2.html , visited January 21, 2007.

32 Wikipedia, The Free Encyclopedia, "Thomas Huxley", http://en.wikipedia.org/wiki/Thomas_Henry_Huxley , visited January 24, 2007.

33 Wikipedia, The Free Encyclopedia, "H. G. Wells", http://en.wikipedia.org/wiki/H._G._Wells , visited January 24, 2007.

34 Wikipedia, The Free Encyclopedia, "Cecil John Rhodes", http://en.wikipedia.org/wiki/Cecil_Rhodes , visited January 26, 2007.

35 "Cecil Rhodes' Imperialism and the Rhodes Scholarships", as quoted from Felix Gross, Rhodes of Africa, Cassell & Company, London 1956, pp.116-123, http://users.cyberone.com.au/myers/rhodes-scholars.html , January 26, 2007.

36 "The Will of Cecil Rhodes", as quoted from John Flint, Cecil Rhodes, Hutchinson, London, 1976, pp. 248-52, http://users.cyberone.com.au/myers/rhodes-will.html , visited April 1, 2006.

37 Carroll Quigley, The Anglo-American Establishment - Selections by Peter Myers, October 14, 2001; update April 16, 2003., pp. 3, http://users.cyberone.com.au/myers/quigley.html , visited January 28, 2007.