THE JESUITS, VOLTAIRE & THE FOUNDING FATHERS
Tuesday, May 3, 2011 at 3:37PM NOTRadio
By Christian J. Pinto
Those who have seen our film, “The Hidden Faith of the Founding Fathers,” will be familiar with the many blasphemous and impious words of revolutionaries such as Thomas Paine, Thomas Jefferson and yes, even John Adams, against the Gospel and the Person of our Lord Jesus Christ. Paine tells us that the virgin birth of Christ describes how “the Almighty committed debauchery with a woman engaged to be married,” while Jefferson asserts that the Book of Revelation is “the ravings of a maniac,” as his friend John Adams tells us that the idea of Jesus as God manifest in the flesh is “an awful blasphemy” that needs to be “got rid of.” There are many such things written by the Revolutionary founders that we document in our film, and in other articles on this website.
But where did such a mocking and irreverent hostility toward Christianity come from? The typical belief is that the Revolutionaries were influenced by the Enlightenment thinkers of France and England, by men like Voltaire and Rousseau.
To this we agree, but are next compelled to inquire: from whence came the Enlightenment? Was it really the coincidental result of growing public hostility against the Christian faith? Or was it part of a plan, generated by the ancient enemy of the Gospel?
John Carroll (founder of Georgetown College which would become Georgetown University, Colonial ambassador to Canada, first Catholic Bishop of the United States) was a Jesuit priest who worked with George Washington and Benjamin Franklin. Charles Carroll of Carrollton (cousin to John Carroll, oldest surviving signer of the Declaration of Independence, also an ambassador to Canada) was Jesuit trained, and dedicated to Jesuitism by his own profession. His cousin, Daniel Carroll (older brother to John Carroll, signer of the Articles of Confederation and the Constitution, the man who donated the land on which the U.S. Capitol was built) was a good friend of George Washington and was trained by Jesuit priests at their College of St. Omer in Flanders.
From Appleton’s Cyclopedia of American Biography, 1891, we read: “No greater power of combined wealth, intellect, and enthusiasm existed anywhere in America than the union of the Carrolls and the Jesuits …” This same resource also says of the Jesuit priest, John Carroll that:
“During the struggle for independence he rendered important
services to his country by his letters to friends in every part of
Europe, explaining the situation. At the close of the war the Roman
Catholics of the United States were anxious to be freed from the
ecclesiastical jurisdiction of the vicar-apostolic of London, and
the clergy petitioned the pope to appoint a superior over
them who would owe allegiance to the government of their
country alone. The papal nuncio at Paris consulted with Dr.
Franklin, and, at the latter’s request, Father Carroll was appointed
superior of the clergy of the United States in 1784.”
There is much more that can be said about the relationship between the Papacy, the Jesuits and the Founding Fathers – which, in our opinion, is the true secret to understanding the American Revolution. Nevertheless, our intention here is to show the historic origin of the irreverent hatred for Biblical Christianity.
There can be little doubt that Voltaire was the great voice in 18th century France, the witty, sarcastic, intellectual oracle of the Enlightenment that would lead to the French Revolution. It was Voltaire who set the stage for an irreverent, and often mocking view of the Bible and its teachings. The French philosopher famously said:
“It took twelve ignorant fishermen to establish Christianity; I will
show the world how one Frenchman can destroy it.”
It was Voltaire who also said:
“The son of God is the same as the son of man; the son of man is the
same as the son of God. God, the father, is the same as Christ, the son;
Christ, the son, is the same as God, the father. This language may appear
confused to unbelievers, but Christians will readily understand it.”
This same attitude against the Trinity can likewise be found in the writings of the American revolutionaries, as we show in our film. Voltaire’s writings and view of the Bible, Christianity and the Church became known as Voltarianism – the particular spirit of which permeates the writings of men like Paine, Jefferson, Adams and Franklin. Many other examples could be given, but our intention here is to be concise and to the point.
We think it no coincidence that Voltaire was educated for seven years by Jesuit priests at their College Louis-le-Grand. From them he undoubtedly learned to question the divine inspiration of Scripture (for which the Jesuits are legend, who prefer their Papal idol that they call “infallible” to the authority of God’s Holy Word). With this in mind, we now refer to a quote from an early 19th century book on the Jesuit conspiracy to take over the world for the Pope. It was penned by a former Jesuit initiate named Jacopo Leone, who claimed to have left the order after learning of their dreadful ambitions, and who was compelled to warn others of their intent. At the very end of his writing, he related the following:
“The fact, which I will make known in special publications, concerns the seventeenth century and a part of the eighteenth. I will demonstrate that Voltarianism prevailed in Italy during a whole century before Voltaire; that those who attacked mysteries and dogmas with language and sarcasms like his, were not libertines repudiated and condemned by the religious authority, or a handful of savans whose incredulity was confined to the circle of the cultivated class; but that the attack on the foundations of religion and morality was made in the very churches, from the pulpit, and by numerous preachers; that the numbers who flocked to hear them were immense, and that they enjoyed the countenance of the bishops and prelates. This horrible disorder was practiced in the most celebrated churches of Rome; it resisted the few feeble efforts made to put it down, and was still in existence when Voltaire appeared. The sacred buildings rang with loud shouts of laughter in approval of the most shameless commentaries. The acts of the patriarchs were held up to ridicule; the Song of Songs afforded an ample theme for obscene jesting; the visions of the prophets were turned into derision, and themselves treated as addle-headed and delirious. The Apostles were not spared, and it was taught that everything concerning them was mere fable. Finally, Christ himself was outraged worse than he had ever been by his most rancorous enemies, and was accused of criminal intercourse with the Magdalene, the woman taken in adultery, and the woman of Samaria. Thus was absolute irreligion preached, and for so long a time did this poison flow from the pulpits. The Bible was scoffed at, and Christianity likened to a mythology.” (The Jesuit Conspiracy, by Jacopo Leone, pp. 260-261)
It is beyond question that this same attitude toward the Bible and the faith of Christ prevailed among some of the key founders of the American Revolution, as we have shown repeatedly from their own writings. The point Leone makes in his book is that the origin of these things was not the intellectual wit of Voltaire, but rather the Judas-like betrayal of the priests of Rome.
Despite the opinions of modern evangelism and the host of deceived world leaders who are guilty of spiritual fornication with the abominable harlot, the Reformers understood what really lay behind the veil of Romanist doctrine. Protestant historian, J.A. Wylie recounted Luther’s experience in Rome:
“One day Luther was saying mass in one of the churches of Rome with his accustomed solemnity. While he had been saying one mass, the priests of the neighboring altars had sung seven. ‘Make haste, and send Our Lady back her Son:’ such was the horrible scoff with which they reproved his delay, as they accounted it. To them, “Lady and Son” were worth only the money they brought. But these were the common priests. Surely, thought he, faith and piety still linger among the dignitaries of the Church! How mistaken was even this belief.
“One day he chanced to find himself at table with some prelates. Taking the German to be a man of the same easy faith with themselves, they lifted the veil a little too freely. They openly expressed their disbelief in the mysteries of their Church, and shamelessly boasted of their cleverness in deceiving and befooling the people. Instead of the words, ‘Hoc es meum corpus,” &c. the words at the utterance of which the bread is changed, as the Church of Rome teaches, into the flesh and blood of Christ – these prelates, as they themselves told him, were accustomed to say, ‘Panis es, et panis manebis,’ &c. – Bread thou art, and bread thou wilt remain – and then, said they, we elevate the Host, and the people bow down and worship.” (Wylie, “The History of Protestantism,” volume I, p. 262)
Luther had discovered what many of the Reformers did, that Rome and her Papal system only used the faith of Christ as a mask by which to fleece the common people and control them. Wylie goes on to say that: “Luther was literally horrified: it was as if an abyss had suddenly yawned beneath him. But the horror was salutary; it opened his eyes.” He says of Luther’s awakening in the Pope’s capital: “Instead of a city of prayers and alms, of contrite hearts and holy lives, Rome was full of mocking hypocrisy, defiant skepticism, jeering impiety, and shameless revelry.” (Ibid, Wylie, p. 262)
This same thing was known and recorded by John Calvin, who wrote:
“For of the secret theology which prevails among them, the first article is, that there is no God; the second, that all that is written and preached concerning Jesus Christ is falsehood and imposture; the third, that the doctrine of a future life, and that of the final resurrection, are mere fables. This opinion, I confess, is not entertained by all, and is expressed by few of them; yet it long ago began to be the ordinary religion of the pontiffs.” (John Calvin, Institutes of the Christian Religion)
Those who have seen our film, “The Hidden Faith of the Founding Fathers,” will be familiar with the many blasphemous and impious words of revolutionaries such as Thomas Paine, Thomas Jefferson and yes, even John Adams, against the Gospel and the Person of our Lord Jesus Christ. Paine tells us that the virgin birth of Christ describes how “the Almighty committed debauchery with a woman engaged to be married,” while Jefferson asserts that the Book of Revelation is “the ravings of a maniac,” as his friend John Adams tells us that the idea of Jesus as God manifest in the flesh is “an awful blasphemy” that needs to be “got rid of.” There are many such things written by the Revolutionary founders that we document in our film, and in other articles on this website.
But where did such a mocking and irreverent hostility toward Christianity come from? The typical belief is that the Revolutionaries were influenced by the Enlightenment thinkers of France and England, by men like Voltaire and Rousseau.
To this we agree, but are next compelled to inquire: from whence came the Enlightenment? Was it really the coincidental result of growing public hostility against the Christian faith? Or was it part of a plan, generated by the ancient enemy of the Gospel?
Jesuit Patriots
In our film we have documented the relationship between George Washington and the Jesuit Order, and how it is given out by the Church of Rome, even to this day, that the “father of our country” was baptized into the Roman Catholic faith just a few hours before his death, by a Jesuit priest named Father Leonard Neale. While this particular account is difficult to prove beyond all doubt, it has been reported among Catholics for some 200 years. Among the more provable, circumstantial evidence surrounding Washington is the influence of the Jesuits in the American Revolution, particularly through the Carroll family.John Carroll (founder of Georgetown College which would become Georgetown University, Colonial ambassador to Canada, first Catholic Bishop of the United States) was a Jesuit priest who worked with George Washington and Benjamin Franklin. Charles Carroll of Carrollton (cousin to John Carroll, oldest surviving signer of the Declaration of Independence, also an ambassador to Canada) was Jesuit trained, and dedicated to Jesuitism by his own profession. His cousin, Daniel Carroll (older brother to John Carroll, signer of the Articles of Confederation and the Constitution, the man who donated the land on which the U.S. Capitol was built) was a good friend of George Washington and was trained by Jesuit priests at their College of St. Omer in Flanders.
From Appleton’s Cyclopedia of American Biography, 1891, we read: “No greater power of combined wealth, intellect, and enthusiasm existed anywhere in America than the union of the Carrolls and the Jesuits …” This same resource also says of the Jesuit priest, John Carroll that:
“During the struggle for independence he rendered important
services to his country by his letters to friends in every part of
Europe, explaining the situation. At the close of the war the Roman
Catholics of the United States were anxious to be freed from the
ecclesiastical jurisdiction of the vicar-apostolic of London, and
the clergy petitioned the pope to appoint a superior over
them who would owe allegiance to the government of their
country alone. The papal nuncio at Paris consulted with Dr.
Franklin, and, at the latter’s request, Father Carroll was appointed
superior of the clergy of the United States in 1784.”
There is much more that can be said about the relationship between the Papacy, the Jesuits and the Founding Fathers – which, in our opinion, is the true secret to understanding the American Revolution. Nevertheless, our intention here is to show the historic origin of the irreverent hatred for Biblical Christianity.
Voltaire & the Jesuits
There can be little doubt that Voltaire was the great voice in 18th century France, the witty, sarcastic, intellectual oracle of the Enlightenment that would lead to the French Revolution. It was Voltaire who set the stage for an irreverent, and often mocking view of the Bible and its teachings. The French philosopher famously said:
“It took twelve ignorant fishermen to establish Christianity; I will
show the world how one Frenchman can destroy it.”
It was Voltaire who also said:
“The son of God is the same as the son of man; the son of man is the
same as the son of God. God, the father, is the same as Christ, the son;
Christ, the son, is the same as God, the father. This language may appear
confused to unbelievers, but Christians will readily understand it.”
This same attitude against the Trinity can likewise be found in the writings of the American revolutionaries, as we show in our film. Voltaire’s writings and view of the Bible, Christianity and the Church became known as Voltarianism – the particular spirit of which permeates the writings of men like Paine, Jefferson, Adams and Franklin. Many other examples could be given, but our intention here is to be concise and to the point.
We think it no coincidence that Voltaire was educated for seven years by Jesuit priests at their College Louis-le-Grand. From them he undoubtedly learned to question the divine inspiration of Scripture (for which the Jesuits are legend, who prefer their Papal idol that they call “infallible” to the authority of God’s Holy Word). With this in mind, we now refer to a quote from an early 19th century book on the Jesuit conspiracy to take over the world for the Pope. It was penned by a former Jesuit initiate named Jacopo Leone, who claimed to have left the order after learning of their dreadful ambitions, and who was compelled to warn others of their intent. At the very end of his writing, he related the following:
“The fact, which I will make known in special publications, concerns the seventeenth century and a part of the eighteenth. I will demonstrate that Voltarianism prevailed in Italy during a whole century before Voltaire; that those who attacked mysteries and dogmas with language and sarcasms like his, were not libertines repudiated and condemned by the religious authority, or a handful of savans whose incredulity was confined to the circle of the cultivated class; but that the attack on the foundations of religion and morality was made in the very churches, from the pulpit, and by numerous preachers; that the numbers who flocked to hear them were immense, and that they enjoyed the countenance of the bishops and prelates. This horrible disorder was practiced in the most celebrated churches of Rome; it resisted the few feeble efforts made to put it down, and was still in existence when Voltaire appeared. The sacred buildings rang with loud shouts of laughter in approval of the most shameless commentaries. The acts of the patriarchs were held up to ridicule; the Song of Songs afforded an ample theme for obscene jesting; the visions of the prophets were turned into derision, and themselves treated as addle-headed and delirious. The Apostles were not spared, and it was taught that everything concerning them was mere fable. Finally, Christ himself was outraged worse than he had ever been by his most rancorous enemies, and was accused of criminal intercourse with the Magdalene, the woman taken in adultery, and the woman of Samaria. Thus was absolute irreligion preached, and for so long a time did this poison flow from the pulpits. The Bible was scoffed at, and Christianity likened to a mythology.” (The Jesuit Conspiracy, by Jacopo Leone, pp. 260-261)
It is beyond question that this same attitude toward the Bible and the faith of Christ prevailed among some of the key founders of the American Revolution, as we have shown repeatedly from their own writings. The point Leone makes in his book is that the origin of these things was not the intellectual wit of Voltaire, but rather the Judas-like betrayal of the priests of Rome.
The Secret Doctrine of Romanism
Despite the opinions of modern evangelism and the host of deceived world leaders who are guilty of spiritual fornication with the abominable harlot, the Reformers understood what really lay behind the veil of Romanist doctrine. Protestant historian, J.A. Wylie recounted Luther’s experience in Rome:
“One day Luther was saying mass in one of the churches of Rome with his accustomed solemnity. While he had been saying one mass, the priests of the neighboring altars had sung seven. ‘Make haste, and send Our Lady back her Son:’ such was the horrible scoff with which they reproved his delay, as they accounted it. To them, “Lady and Son” were worth only the money they brought. But these were the common priests. Surely, thought he, faith and piety still linger among the dignitaries of the Church! How mistaken was even this belief.
“One day he chanced to find himself at table with some prelates. Taking the German to be a man of the same easy faith with themselves, they lifted the veil a little too freely. They openly expressed their disbelief in the mysteries of their Church, and shamelessly boasted of their cleverness in deceiving and befooling the people. Instead of the words, ‘Hoc es meum corpus,” &c. the words at the utterance of which the bread is changed, as the Church of Rome teaches, into the flesh and blood of Christ – these prelates, as they themselves told him, were accustomed to say, ‘Panis es, et panis manebis,’ &c. – Bread thou art, and bread thou wilt remain – and then, said they, we elevate the Host, and the people bow down and worship.” (Wylie, “The History of Protestantism,” volume I, p. 262)
Luther had discovered what many of the Reformers did, that Rome and her Papal system only used the faith of Christ as a mask by which to fleece the common people and control them. Wylie goes on to say that: “Luther was literally horrified: it was as if an abyss had suddenly yawned beneath him. But the horror was salutary; it opened his eyes.” He says of Luther’s awakening in the Pope’s capital: “Instead of a city of prayers and alms, of contrite hearts and holy lives, Rome was full of mocking hypocrisy, defiant skepticism, jeering impiety, and shameless revelry.” (Ibid, Wylie, p. 262)
This same thing was known and recorded by John Calvin, who wrote:
“For of the secret theology which prevails among them, the first article is, that there is no God; the second, that all that is written and preached concerning Jesus Christ is falsehood and imposture; the third, that the doctrine of a future life, and that of the final resurrection, are mere fables. This opinion, I confess, is not entertained by all, and is expressed by few of them; yet it long ago began to be the ordinary religion of the pontiffs.” (John Calvin, Institutes of the Christian Religion)
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Reader Comments (3)
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I truly love all of the tough effort you have devoted to keeping this website around.
I really hope this remains for a really long time.
Your blog is really excellent. Thanks for your share, I like it very much!
I quite like your blog from which I learn a lot on this area!
June 24, 2011 |
Psp
Psp
Hi Christ Pinto,
I was wondering if you could possibly get the full context of the quote where John Adams denies that Christ was manifest in the flesh. I have watched your movie, and I agreed about Paine, and Jefferson, but I am really not in full agreement about George Washington or John Adams. I would also like a quote where John Adams said he does not believe the Holy Ghost existed. I thank you for your time. God bless.
David Barron,
dbarron@gmx.com
http://www.facebook.com/elijah144
http://www.thethirdangelsmessage.com
I was wondering if you could possibly get the full context of the quote where John Adams denies that Christ was manifest in the flesh. I have watched your movie, and I agreed about Paine, and Jefferson, but I am really not in full agreement about George Washington or John Adams. I would also like a quote where John Adams said he does not believe the Holy Ghost existed. I thank you for your time. God bless.
David Barron,
dbarron@gmx.com
http://www.facebook.com/elijah144
http://www.thethirdangelsmessage.com
September 12, 2011 |
David Barron
David Barron
Also, one other thing I would like to mention. The quote that
was used of Adams said "of his nature...we know nothing" and you quoted
some verses as to how knowing God was all important. I would just like
to point out that he is right, God is Spirit, and you cannot explain the
nature of it with a finite mind. Jesus said "it is like the wind, who
can know it?". If he said he didn't know the identity of God, then we
would have concern. Jesus said "this is life eternal to know the only
true God, and Jesus Christ whom thou hast sent."(John 17:3).
Interestingly, Jesus knew the only true God. He said to Mary "My God and your God, my Father and your Father".(John 20:17). So John Adams was again right. Nowhere in scripture do we find "God the Father, God the Son, and God the Holy Spirit". I saw alot of time dedicated against Adams regarding certain doctrines that he seemed to have trouble finding in the bible. I guess I have a hard time not agreeing with him on that. But I didn't see in any of your quotes him deny the Holy Spirit, nor did I see him deny Jesus Christ manifested God in the flesh. In fact I found a statement from him that said he did believe it at the link provided.
Thanks for the tremendous amount of work you put forward on your video, it was very informative, and I apologize for not being able to agree 100% with everything presented, but by the word of God I am subject and if we don't see things the same way, this does not mean we are not searching, nor after God's own heart. Blessings,
I guess what I'm saying is that the evidence used against Adams is questionable, and the evidence used against Washington is all from second sources. There is no words from the lips of Washington as to why he didn't partake of communion service, and perhaps he had a good reason.
Interestingly, Jesus knew the only true God. He said to Mary "My God and your God, my Father and your Father".(John 20:17). So John Adams was again right. Nowhere in scripture do we find "God the Father, God the Son, and God the Holy Spirit". I saw alot of time dedicated against Adams regarding certain doctrines that he seemed to have trouble finding in the bible. I guess I have a hard time not agreeing with him on that. But I didn't see in any of your quotes him deny the Holy Spirit, nor did I see him deny Jesus Christ manifested God in the flesh. In fact I found a statement from him that said he did believe it at the link provided.
Thanks for the tremendous amount of work you put forward on your video, it was very informative, and I apologize for not being able to agree 100% with everything presented, but by the word of God I am subject and if we don't see things the same way, this does not mean we are not searching, nor after God's own heart. Blessings,
I guess what I'm saying is that the evidence used against Adams is questionable, and the evidence used against Washington is all from second sources. There is no words from the lips of Washington as to why he didn't partake of communion service, and perhaps he had a good reason.
September 12, 2011 |
David Barron
David Barron
Hi,
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All of us are brain-washed as children and it affects all aspects of our life.
PROPHET JESUS OF GALILEE CONDEMNED THE BLOODY SACRIFICIAL SYSTEM
Undergirding the theory that it was the cheating money-changers whom Jesus targeted as the culprits in the system of animal sacrifice, is the claim that the whole process had become “too commercial.”
This is akin to claiming that the institution of slavery had to be dismantled because it had become too commercial. Although both Temple sacrifices and human slavery had a firm economic foundation, it was the inherent immorality of those systems that brought together the historical forces which finally led to their collapse.
Several hundred years after prophets like Isaiah, Jeremiah, Amos, and Hosea had denounced the sacrificial slaughter of animals, Jesus carried out what is euphemistically called the Cleansing of the Temple. It was just before Passover and he disrupted the buying and selling of animals that were being purchased for slaughter. And because Christian scholars and religious leaders continue to ignore biblical denunciations of that bloody worship, they also try to obscure the reason for Jesus’ assault on the system.
They have done this by focusing on the money-changers, although they were only minor players in the drama that took place. It was the cult of sacrifice that Jesus tried to dismantle, not the system of monetary exchange. In all three gospel accounts of the event, those who provided the animals for sacrifice are mentioned first: they were the primary focus of Jesus’ outrage.
The Gospel of John gives the most detailed account of the event.
“When it was almost time for the Jewish Passover, Jesus went up to Jerusalem.
In the Temple courts he found men selling cattle, sheep and doves and others sitting at tables exchanging money. So he made a whip out of cords and drove all from the Temple, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. To those who sold doves he said: ‘Get out of here.’ (John 2:13-16)
Matthew’s gospel does not detail the kind of animals that were being sold for slaughter, but it gives the same order of events.
“Jesus entered the Temple area and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves.
‘It is written,’ he said to them, ‘My House will be called a House of Prayer but you are making it a Den of Robbers.’” (Matthew 21:12-13)
The same account is given in the gospel of Mark who, like Matthew, also reports that Jesus accused those at the Temple of making God’s house into a “den of robbers.” And there is universal acknowledgement that in both gospels, when Jesus said this, he was quoting from the prophet Jeremiah (7:11). That prophet had hurled the same accusation at the people of his own time, almost six hundred years earlier. He said it while standing at the Temple entrance, after he had already warned the people “do not shed innocent blood in this place.” And when Jeremiah said God’s House had been turned into a Den of Robbers it could not have had anything to do with money-changers–they did not exist in his time.
PROPHET JESUS OF GALILEE CONDEMNED THE BLOODY SACRIFICIAL SYSTEM
ReplyDeletePART 2
In the time of Jeremiah, as in the time of Jesus, there was a great distinction made between “robbers” and “thieves.” In contemporary times that distinction can best be understood by comparing the crime of petty theft with crimes of armed robbery by those who violently attack/kill their victims. But in ancient Israel there was an even greater distinction. A thief could be anyone who succumbed to a momentary impulse to steal something, but a robber was someone for whom violent crime and killing was a lifestyle.
Both Jesus and Jeremiah were indignant about the violence of sacrificial worship, not the possibility of petty theft by money-changers. When they said God’s House had become a den of “robbers” the Hebrew word that was used (here, transliterated) was “per-eets’” defined as “violent, i.e., a tyrant–destroyer, ravenous, robber.” It was the violence of the system, the killing of innocent victims in the name of God, that they were condemning. The money changers operating in the time of Jesus were driven out of the Temple because they were taking part in the process of sacrificial religion, NOT because they may have been cheating the pilgrims.
The gospel of Mark correlates Jesus’ attempt to dismantle the sacrificial system with the plot to kill him. Like Matthew’s gospel, Mark’s account of the Temple Cleansing starts by saying that Jesus “began driving out those who were buying and selling there.” It goes on to relate how he explained to the people why he was doing this, by quoting Jeremiah’s opposition to animal sacrifice:
“My House will be called a House of Prayer for ALL Nations. But you have made it a ‘Den of Robbers.’”
And in the verse of scripture immediately following that statement, Mark reports that “The chief priests and the teachers of the law heard about this and began looking for a way to kill him, for they feared him because the whole crowd was amazed at his teachings.”(Mark 11:18)
It is ridiculous to claim that the religious leaders of Jesus’ time would have plotted his death because he undermined the function of the money-changers. Nor would the crowd have been “amazed at his teachings” if Jesus was simply telling them to make sure they were not short-changed when they purchased Temple coins. What the people were amazed at was his condemnation of animal sacrifice; it had been hundreds of years since that kind of condemnation had been heard in Jerusalem. And it would not be allowed. A few days after he tried to overthrow the Cult of Animal Sacrifice, Jesus was crucified. The religious leaders of his time were determined to preserve the belief that it had been ordained by God, who demanded its continuance.
PROPHET JESUS OF GALILEE CONDEMNED THE BLOODY SACRIFICIAL SYSTEM
ReplyDeletePART 3
That determination is echoed in the teachings of contemporary Christian leaders. In spite of Jesus, and in spite of the many biblical denunciations of animal sacrifice (*see endnote) they continue to maintain the ancient fiction that it was God who demanded His creatures be killed and butchered as an act of worship.
It is understandable that in the time of Jesus the religious leaders were committed to upholding the system of Temple sacrifice at all costs: it was the center around which their lives revolved and their livelihood depended. And in biblical times, most people were illiterate and dependent on what their religious leaders taught them concerning the scriptures. But it is not easy to understand why contemporary Christians uphold the validity of the cult of animal sacrifice. In an age of widespread literacy, there is a choice to be made. The bible clearly presents an ongoing conflict between those forces that demanded sacrificial victims in the name of God, and those forces that opposed it as a man-made perversion.
And because there is a choice to be made, it is deeply disturbing to see Christian leaders joining hands across the centuries with their ancient counterparts, in order to validate a system of worship in which the house of God became a giant slaughterhouse, awash in the blood of its victims.
*Partial list of scriptures opposing animal sacrifice.
Psalm 40:6
Isaiah 1:11-17;
Jeremiah 7:3-7, 11, 21-25
Hosea 8:11-13,
Amos 5:21-25
Micah 6:6-8