TRUMP IMMIGRATION LAWYER ON TRAVEL BAN: ‘WHAT HAPPENS TO MUSLIMS CAN HAPPEN TO JEWS’

 

http://www.jpost.com/American-Politics/Trump-immigration-lawyer-on-travel-ban-What-happens-to-Muslims-can-happen-to-Jews-484760

 

NEW YORK – While President Donald Trump’s revised travel ban is “miles away” from its original version, it is still “not a good reflection” on the United States, immigration attorney Michael Wildes, who has represented Trump’s interests for years, told The Jerusalem Post on Monday.

“If we have a problem, we shouldn’t be picking on six countries to make our point, we should be doing it across the board,” he said. “Our immigration laws are very political and very selective as they are, this is not an improvement.”

 

Wildes, a kippa-wearing Jew and a Democrat, had worked for the Trump Models Management group and facilitated visas for Miss Universe contestants for over a decade. He was introduced to first lady Melania Trump during the presidential campaign when questions about her immigration status arose and he was asked to study her file in order to handle media inquiries.

The attorney spoke to the Post after addressing the attendees of an event held by the Manhattan Jewish Experience, a community dedicated to Jewish young adults that is headed by his brother, Rabbi Mark Wildes. The two are the sons of attorney Leon Wildes, who successfully won the deportation case for John Lennon and Yoko Ono in the 1970s.

“Shame on the Republicans and the media networks that followed suit for running scared and scaring people,” he said. “I take comfort in the fact that it’s only a temporary ban and hopefully they’ll put in place a better vetting process to make everybody safe.

“If they aren’t sincere about it, it can have greater implications,” he added.

Michael Wildes with Melania Trump (Facebook)Michael Wildes with Melania Trump

Since the first travel ban was implemented, he has worked on the cases of multiple people affected by the executive order, including that of a Sudanese surgeon whose parents, green card holders, couldn’t return to the country, and one involving an Iranian doctor whose green card was at risk.

“Our fear of ISIS, of al-Qaida should never stop us from being the world’s moral compass,” he told the audience at the event, which was held to educate young Jewish professionals on the details of the ban.

As an observant Jew, Michael Wildes added that he believes the Jewish community has a responsibility to stand up for marginalized people.

“We are historically people of the passport and we need to make sure that we get this right,” he told the Post.

“What happens to a Muslim can happen to a Jew and we have to take our responsibility to our biblical cousins very seriously.”

His rabbi brother said the travel ban is “complicated from a religious perspective.

On the one hand, the Torah tells us to pursue justice for all people and to ‘love the stranger.’ Although that phrase technically refers to someone who converts to Judaism, the spirit of that tradition encourages us to be hospitable to those coming in from the outside. Refugees certainly fall within that category,” he said.

“On the other hand, the Torah also believes in self-defense.

It is against Judaism to place oneself in a perilous or dangerous situation, and allowing in individuals who either are terrorists or are prone to becoming a danger would also be problematic,” he added.

The solution, he believes, is to improve the immigrant and refugee vetting system, but “not [to] throw the baby out with the bathwater, which this ban seems to do.”

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PUTIN ON ISIS TERROR, “I Swear if they Bomb Russia, in Half an Hour Every Muslim Will Die”

The Russian leader is reportedly mounting an enormous military mission to take control of the terror group’s stronghold of Raqqa.

The city is the self-declared capital of ISIS in Syria and is patrolled by as many as 5,000 jihadi members.

Putin is set to mobilise 150,000 reservists who he conscripted into the military in September.

Following the Paris attacks, Putin hinted he was ready to join forces with the West to tackle Islamic State.

He told David Cameron: “The recent tragic events in France show that we should join efforts in preventing terror,” said Putin. “I swear if they bomb Russia, in half an hour every Muslim will die.”

Republican nominee Donald Trump said on Monday that if elected U.S. president he would weigh an alliance with Russia against Islamic State militants.

He said he had never met Putin. But over the course of his year-long campaign, Trump has praised the Russian leader and one of his top foreign policy advisers, retired Lieutenant General Michael Flynn, had dinner with Putin last December.

“When you think about it, wouldn’t it be nice if we got along with Russia?” Trump said. “Wouldn’t it be nice if we got together with Russia and knocked the hell out of ISIS?” he added, using another name for Islamic State.

US Muslims and Jews strengthen bonds amid acts of bigotry

NEW YORK (AP) — They sat on either end of the congressmen’s couch, one a Jewish healthcare executive whose parents fled Germany in 1936, the other the Kashmiri Muslim chairman of a well-known American furniture chain. The men, Stanley Bergman and Farooq Kathwari, came to draw attention to an outbreak of hate crimes. But Bergman and Kathwari hoped their joint appearance would also send a broader message: that US Jews and Muslims could put aside differences and work together.

“What drove us was the growing prejudice that has emerged in the United States,” Bergman said. “What starts small, from a historical point of view, often grows into something big.”

The men lead the Muslim-Jewish Advisory Council, created last year by the American Jewish Committee and the Islamic Society of North America, amid a flowering of alliances between members of the two faiths. US Muslim and Jewish groups have been trying for years to make common cause with mixed success, often derailed by deep divisions over Israel and the Palestinians.

But bigoted rhetoric and harassment targeting both religions since the presidential election has drawn people together. Jews have donated to repair mosques that were defaced or burned. Muslims raised money to repair vandalized Jewish cemeteries. Rabbis and imams marched together against President Donald Trump’s travel ban targeting majority Muslim countries.

In this Monday, Feb. 27, 2017 file photo, volunteers from the Ahmadiyya Muslim Community survey damaged headstones at Mount Carmel Cemetery in Philadelphia. (AP/Jacqueline Larma)

In this Monday, Feb. 27, 2017 file photo, volunteers from the Ahmadiyya Muslim Community survey damaged headstones at Mount Carmel Cemetery in Philadelphia. (AP/Jacqueline Larma)

“I would never have thought I would see some people in conversation, or anywhere near each other. Then I saw people on Facebook standing next to each other at protests — Muslims and Jews,” said Aziza Hasan, executive director of NewGround: A Muslim-Jewish Partnership for Change in Los Angeles, which has run community relationship-building programs for more than a decade.

Yet despite this surge of goodwill, questions remain about whether these new connections can endure. The sense of vulnerability Muslims and Jews share, and their need for allies at a difficult time, have not erased tensions that in the past have kept them apart.

“This is a start and we’ll see how it goes,” said Talat Othman, a financial industry executive and Muslim-Jewish Advisory Council member, who offered an Islamic prayer at the 2000 Republican National Convention. “We are hopeful.”

Jews and Muslims comprise the two largest non-Christian faith groups in the United States and have a long history of trying to work together.

The chancellor of the Jewish Theological Seminary in New York, the flagship institution of Conservative Judaism, initiated a dialogue with Muslims in 1956, according to documents in the school’s archive. Rabbi Jack Bemporad, a pioneer in Muslim-Jewish dialogue and founder the Center for Interreligious Understanding in New Jersey, said his efforts started in the 1970s when he led a Dallas synagogue and local imams started attending his weekly Bible classes.

Over the years, many initiatives on improving relations between the two faiths were organized internationally by governments and peace groups, while some American synagogues and mosques attempted to build friendships locally. Some progress was made, yet relations were often derailed when violence, war and policy disputes erupted in the Middle East.

Demonstrators at O'Hare Airport, Chicago, protest President Donald Trump's executive order which imposes a freeze on admitting refugees into the United States and a ban on travel from seven Muslim-majority countries,  January 29, 2017.  (Scott Olson/Getty Images)

Demonstrators at O’Hare Airport, Chicago, protest President Donald Trump’s executive order which imposes a freeze on admitting refugees into the United States and a ban on travel from seven Muslim-majority countries, January 29, 2017. (Scott Olson/Getty Images)

In Los Angeles, Hasan said local discussions between Muslim and Jewish leaders would falter when participants from one faith would demand those of the other condemn an action in Israel and the Palestinian territories. “It would go back and forth, then eventually Jews asked Muslims to condemn something they couldn’t so they walked away from the table,” Hasan said.

Then came the Sept. 11 terrorist attacks, prompting a backlash against American Muslims, and efforts to create connections with Jews began moving “at warp speed,” said Rabbi Burton Visotzky, a Jewish Theological Seminary scholar and a longtime leader in Muslim-Jewish cooperation. Visotzky’s outreach has ranged from a 2008 global interfaith meeting convened by King Abdullah of Saudi Arabia to serving collard greens at a soup kitchen alongside members of a New York mosque.

Still, the deep divide over Israel and the Palestinians remained an obstacle. Some Jews and Muslims pledged to avoid any mention of the Mideast as they sought common ground. Others hit the issue up front, but their talks foundered. Yehuda Kurtzer, president of the Shalom Hartman Institute of North America, an educational organization with extensive interfaith programs, said US Muslims and Jews, had become “proxy warriors” for conflicts thousands of miles away.

Yehuda Kurtzer, president of the Shalom Hartman Institute of North America. (photo courtesy: Shalom Hartman Institute)

Yehuda Kurtzer, president of the Shalom Hartman Institute of North America. (photo courtesy: Shalom Hartman Institute)

At the same time, advocates for building ties between the faiths regularly encountered skepticism or outright hostility from within their own communities. “Many Jews feel that Muslims around the world are a source of threat to Jews, then why be in dialogue?” Kurtzer said.

About six years ago, Bemporad organized a conference on Islamic and Jewish law, but the event was closed to the public, in part to avoid pushback against participants. “We had to break the ice somehow,” Bemporad said. “We thought the way we did it, you could be free to say whatever you wanted.”

He said religious leaders working on such projects are much more open now. Still, the growth of the boycott, divestment and sanctions movement against Israel and in support of the Palestinians has further complicated relations.

The movement, known as BDS, is decentralized and its supporters use different strategies, but many backers say interfaith dialogue with Zionists undermines the Palestinian cause. It has become common for American Jewish organizations to draw a hard line against working with backers of BDS — from any faith. Meanwhile, BDS activists consider it traitorous for Muslims to work with supporters of Israel.

This issue came to the fore over the Shalom Hartman Institute’s Muslim Leadership Initiative, which brings American Muslims to Israel to study Judaism and Zionism. Kurtzer said the first year of the program was kept “completely under the radar.” When the participants became known in 2014, Muslims who took part were accused of allowing themselves to be manipulated and violating BDS.

Rabia Chaudry. (Screenshot)

Rabia Chaudry. (Screenshot)

Among the participants was attorney Rabia Chaudry, a specialist in countering extremism and a longtime supporter of Palestinian rights. She acknowledged the risks from participating in the program, but said she did so hoping to find a new way forward. Last October, the Council of Islamic Organizations of Greater Chicago dropped plans to present her an achievement award because of her work with the Shalom Hartman Institute. Chaudry, now a member of the Muslim-Jewish Advisory Council, said she was not angry. “They felt terrible about it. They got even more criticism for rescinding it,” she said.

Since Trump’s election, members of both faiths seem more willing to set aside such differences as they work on civil rights and other issues, said Abdullah Antepli, who was the first Muslim chaplain at Duke University and is co-director of the Shalom Hartman Institute’s Muslim Leadership Initiative.

It’s impossible to know definitively whether harassment based on religion has increased. The FBI’s most recent data on hate crimes is from 2015. Still, the last year or so has seen some dramatic examples of bigotry, including the waves of phoned-in bomb threats to Jewish Community Centers around the country. Mosques in Florida and Texas were recently set on fire, and authorities were investigating whether the suspected arsons could be considered hate crimes.

“It’s particularly a Trump effect,” Antepli said. “External forces make the Muslim and Jewish communities need each other’s friendship.”

When New York Arab-American activist and BDS supporter Linda Sarsour recently helped raise more than $150,000 for the damaged Jewish cemeteries, some Jews debated whether it would be ethical to accept the donation. But in a sign of changing attitudes, several mainstream Jewish leaders who had worked with her previously defended her.

Muslim activist Linda Sarsour at SiriusXM event 'Muslim in America' in New York City, October 26, 2015 (Robin Marchant/Getty Images for SiriusXM/via JTA)

Muslim activist Linda Sarsour at SiriusXM event ‘Muslim in America’ in New York City, October 26, 2015 (Robin Marchant/Getty Images for SiriusXM/via JTA)

This new dynamic was evident at a recent New York vigil organized by the Sisterhood of Salaam Shalom, a national organization that brings together Muslim and Jewish women. The gathering at the Jewish Theological Seminary was part of the organization’s response to Trump’s travel ban. At their vigil, they walked to the front of the room in pairs — a Muslim and a Jew — to offer readings and prayers in Arabic and Hebrew. After the ceremony, the women hugged and posed together for selfies.

In this Thursday, Feb. 16, 2017 photo, members of the Sisterhood Salaam Shalom talk after a unity vigil held at the Jewish Theological Seminary in New York.  (AP/Julie Jacobson)

In this Thursday, Feb. 16, 2017 photo, members of the Sisterhood Salaam Shalom talk after a unity vigil held at the Jewish Theological Seminary in New York. (AP/Julie Jacobson)

“There’s a sense of immediate rapport and connection,” said Donna Cephas, a national board member of the Sisterhood, which has added dozens of chapters in the past year. “There is a significant yearning to be in community with people who stand for what we stand for.”

Egyptian Creation Legend of Sun Worshippers

http://www.renegadetribune.com/egyptian-creation-legend-sun-worshippers/

 

Renegade Editor’s Note: It sure is interesting how this creation story has many correlations with other religious traditions, most notably Christianity.

by Donald Mackenzie
From Egyptian Myth and Legend [1907]

AT the beginning the world was a waste of water called Nu. and it was the abode of the Great Father. He was Nu, for he was the deep, and he gave being unto the sun god who hath said: “Lo! I am Khepera at dawn, Ra at high noon, and Tum at eventide”. The god of brightness first appeared as a shining egg which floated upon the water’s breast, and the spirits of the deep, who were the Fathers and the Mothers, were with him there, as he was with Nu, for they were the companions of Nu.

Now Ra was greater than Nu from whom he arose. He was the divine father and strong ruler of gods, and those whom he first created, according to his desire, were Shu, the wind god, and his consort Tefnut, who had the head of a lioness and was called “The Spitter” because she sent the rain. In aftertime these two deities shone as stars amidst the constellations of heaven, and they were called “The Twins”.

Then came into being Seb, the earth god, and Nut, the goddess of the firmament, who became the parents of Osiris and his consort Isis and also of Set and his consort Nepthys.

Ra spake at the beginning of Creation, and bade the earth and the heavens to rise out of the waste of water. In the brightness of his majesty they appeared, and Shu, the uplifter, raised Nut upon high. She formed the vault, which is arched over Seb, the god of earth, who lies prostrate beneath her from where, at the eastern horizon, she is poised upon her toes to where, at the western horizon, bending down with outstretched arms, she rests upon her finger tips. In the darkness are beheld the stars which sparkle upon her body and over her great unwearied limbs.

When Ra, according to his desire, uttered the deep thoughts of his mind, that which he named had being. When he gazed into space, that which he desired to see appeared before him. He created all things that move in the waters and upon the dry land. Now, mankind were born from his eye, and Ra, the Creator, who was ruler of the gods, became the first king upon earth. He went about among men; he took form like unto theirs, and to him the centuries were as years.

Ra had many names that were not known unto gods or men, and he had one secret name which gave to him his divine power. The goddess Isis, who dwelt in the world as a woman, grew weary of the ways of mankind; she sought rather to be amidst the mighty gods. She was an enchantress, and she desired greatly to have power equal with Ra in the heavens and upon the earth. In her heart, therefore, she yearned to know the secret name of the ruling god, which was hidden in his bosom and was never revealed in speech.

Each day Ra walked forth, and the gods who were of his train followed him, and he sat upon his throne and uttered decrees. He had grown old, and as he spake moisture dripped from his mouth and fell upon the ground. Isis followed after him, and when she found his saliva she baked it with the earth on which it lay. In the form of a spear she shaped the substance, and it became a venomous serpent. She lifted it up; she cast it from her, and it lay on the path which Ra was wont to traverse when he went up and down his kingdom, surveying that which he had made. Now the sacred serpent which Isis created was invisible to gods and men.

Soon there came a day when Ra, the aged god, walked along the path followed by his companions. He came nigh to the serpent, which awaited him, and the serpent stung him. The burning venom entered his body, and Ra was stricken with great pain. A loud and mighty cry broke from his lips, and it was heard in highest heaven.

Then spake the gods who were with him, saying: “What hath befallen thee?” and “What thing is there?”

Ra answered not; he shook; all his body trembled and his teeth clattered, for the venom overflowed in his flesh as does the Nile when it floods the land of Egypt. But at length he possessed himself and subdued his heart and the fears of his heart. He spake, and his words were:

“Gather about me, ye who are my children, so that I may make known the grievous thing which hath befallen me even now. I am stricken with great pain by something I know not of . . . by something which I cannot behold. Of that I have knowledge in my heart, for I have not done myself an injury with mine own hand. Lo! I am without power to make known who hath stricken me thus. Never before hath such sorrow and pain been mine.”

He spake further, saying: “I am a god and the son of a god; I am the Mighty One, son of the Mighty One. Nu, my father, conceived my secret name which giveth me power, and he concealed it in my heart so that no magician might ever know it, and, knowing it, be given power to work evil against me.

“As I went forth, even now, beholding, the world which I have created, a malignant thing did bite me. It is not fire, yet it burns in my flesh; it is not water, yet cold is my body and my limbs tremble. Hear me now! My command is that all my children be brought nigh to me so that they may pronounce words of power which shall be felt upon earth and in the heavens.”

All the children of Ra were brought unto him as was his desire. Isis, the enchantress, came in their midst, and all sorrowed greatly, save her alone. She spoke forth mighty words, for she could utter incantations to subdue pain and to give life unto that from which life had departed. Unto Ra spake Isis, saying: “What aileth thee, holy father? . . . Thou hast been bitten by a serpent, one of the creatures which thou didst create. I shall weave spells; I shall thwart thine enemy with magic. Lo! I shall overwhelm the serpent utterly in the brightness of thy glory.”

He answered her, saying: “A malignant thing did bite me. It is not fire, yet it burns my flesh. It is not water, yet cold is my body, and my limbs tremble. Mine eyes also have grown dim. Drops of sweat fall from my face.”

Isis spake unto the divine father and said: “Thou must, even now, reveal thy secret name unto me, for, verily, thou canst be delivered from thy pain and distress by the power of thy name.”

Ra heard her in sorrow. Then he said: “I have created the heavens and the earth. Lo! I have even framed the earth, and the mountains are the work of my hands; I made the sea, and I cause the Nile to flood the land of Egypt. I am the Great Father of the gods and the goddesses. I gave life unto them. I created every living thing that moves upon the dry land and in the sea depths. When I open my eyes there is light: when I close them there is thick darkness. My secret name is known not unto the gods. I am Khepera at dawn, Ra at high noon, and Tum at eventide.”

So spake the divine father; but mighty and magical as were his words they brought him no relief. The poison still burned in his flesh and his body trembled. He seemed ready to die.

Isis, the enchantress, heard him, but there was no sorrow in her heart. She desired, above all other things, to share the power of Ra, and she must needs have revealed unto her his sacred name which Nu conceived and uttered at the beginning. So she spake to Ra, saying:

“Divine father, thou hast not yet spoken thy name of power. If thou shalt reveal it unto me I will have strength to give thee healing.”

Hotter than fire burned the venom in the heart of Ra. Like raging flames it consumed his flesh, and he suffered fierce agony. Isis waited, and at length the Great Father spake in majesty and said; “It is my will that Isis be given my secret name, and that it leave my heart and enter hers.”

When he had spoken thus, Ra vanished from before the eyes of the gods. The sun boat was empty, and there was thick darkness. Isis waited, and when the secret name of the divine father was about to leave his heart and pass into her own, she spake unto Horus her son and said:

“Now, compel the ruling god, by a mighty spell, to yield up also his eyes, which are the sun and the moon.”

Isis then received in her heart the secret name of Ra, and the mighty enchantress said:

“Depart, O venom, from Ra; come forth from his heart and from his flesh; flow out, shining from his mouth. . . . I have worked the spell. . . . Lo! I have overcome the serpent and caused the venom to be spilled upon the ground, because that the secret name of the divine father hath been given unto me. . . . Now let Ra live, for the venom hath perished.”

So was the god made whole. The venom departed from his body and there was no longer pain in his heart or any sorrow.

As Ra grew old ruling over men, there were those among his subjects who spake disdainfully regarding him, saying: “Aged, indeed, is King Ra, for now his bones are silvern and his flesh is turned to gold, although his hair is still true lapis lazuli (dark).”

Unto Ra came knowledge of the evil words which were spoken against him, and there was anger in his heart, because that there were rebellious sayings on the lips of men and because they sought also to slay him. He spake unto his divine followers and said:

“Bring before me the god Shu and the goddess Tefnut, the god Seb and his consort Nut, and the fathers and mothers who were with me at the beginning when I was in Nu. Bring Nu before me also. Let them all come hither in secret, so that men may not behold them, and, fearing, take sudden flight. Let all the gods assemble in my great temple at Heliopolis.”

The gods assembled as Ra desired, and they made obeisance before him. They then said: “Speak what thou desirest to say and we will hear.”

He addressed the gods, saying: “O Nu, thou the eldest god, from whom I had my being, and ye ancestral gods, hear and know now, that rebellious words are spoken against me by mankind, whom I did create. Lo! they seek even to slay me. It is my desire that ye should instruct me what ye would do in this matter. Consider well among yourselves and guide me with wisdom. I have hesitated to punish mankind until I have heard from Your lips what should now be done regarding them.

“For lo! I desire in my heart to destroy utterly that which I did create. All the world will become a waste of water through a great flood as it was at the beginning, and I alone shall be left remaining, with no one else beside me save Osiris and his son Horus. I shall become a small serpent invisible to the gods. To Osiris will be given power to reign over the dead, and Horus will be exalted on the throne which is set upon the island of fiery flames.”

Then spake forth Nu, god of primeval waters, and he said: “Hear me now, O my son, thou who art mightier far than me, although I gave thee life. Steadfast is thy throne; great is the fear of thee among men. Let thine eye go forth against those who are rebels in the kingdom.”

Ra said: “Now do men seek escape among the hills; they tremble because of the words they have uttered.”

The gods spake together, saying: “Let thine eye go forth against those who are rebels in the kingdom and it shall destroy them utterly. When it cometh down from heaven as Hathor, no human eye can be raised against it.”

Ra heard, and, as was his will, his eye went forth as Hathor against mankind among the mountains, and they were speedily slain. The goddess rejoiced in her work and drave over the land, so that for many nights she waded in blood.

Then Ra repented. His fierce anger passed away, and he sought to save the remnant of mankind. He sent messengers, who ran swifter than the storm wind, unto Elephantine, so that they might obtain speedily many plants of virtue. These they brought back, and they were well ground and steeped with barley in vessels filled with the blood of mankind. So was beer made and seven thousand jars were filled with it.

Day dawned and Hathor went upstream slaughtering mankind. Ra surveyed the jars and said: “Now shall I give men protection. It is my will that Hathor may slay them no longer.”

Then the god gave command that the jars should be carried to the place where the vengeful goddess rested for the night after that day of slaughter. The jars were emptied out as was his desire, and the land was covered with the flood.

When Hathor awoke her heart was made glad. She stooped down and she saw her beauteous face mirrored in the flood. Then began she to drink eagerly, and she was made drunken so that she went to and fro over the land, nor took any heed of mankind.

Ra spake unto her, saying: “Beautiful goddess, return to me in peace.”

Hathor returned, and the divine father said: “Henceforward shall comely handmaidens, thy priestesses, prepare for thee in jars, according to their number, draughts of sweetness, and these shall be given as offerings unto thee at the first festival of every New Year.

So it came that from that day, when the Nile rose in red flood, covering the land of Egypt, offerings of beer were made unto Hathor. Men and women partook of the draughts of sweetness at the festival and were made drunken like the goddess.

Now when Hathor had returned to Ra he spake unto her with weariness, saying:

“A fiery pain torments me, nor can I tell whence it comes. I am still alive, but I am weary of heart and desire no longer to dwell among men. Lo! I have not destroyed them as I have power to do.”

The gods who followed Ra said: “Be no longer weary. Power is thine according to thy desire.”

Ra answered them, saying: “Weary indeed are my limbs and they fail me. I shall go forth no longer alone, nor shall I wait until I am stricken again with pain. Help shall be given unto me according to my desire.”

Then the ruler of the gods called unto Nu, from whom he had being, and Nu bade Shu, the atmosphere god, and Nut, goddess of the heavens, to give aid unto Ra in his distress.

Nut took the form of the Celestial Cow, and Shu lifted Ra upon her back. Then darkness came on. Men issued forth from their hiding places in great fear, and when they beheld Ra departing from them they sorrowed because of the rebellious words which had been spoken against his majesty. Indeed they cried unto Ra, beseeching him to slay those of his enemies who remained. But Ra was borne through the darkness, and men followed him until he appeared again and shed light upon the earth. Then did his faithful subjects arm themselves with weapons, and they sallied forth against the enemies of the sun god and slaughtered them in battle.

Ra beheld that which his followers among men had done, and he was well pleased. He spake unto them saying: “Now is your sin forgiven. Slaughter atones for slaughter. Such is sacrifice and the purport thereof.” When Ra had thus accepted in atonement for the sin of men the sacrifice of his enemies who desired to slay him, he spake unto the heavenly goddess Nut, saying:

“Henceforth my dwelling place must be in the heavens. No longer will I reign upon the earth.”

So it happened, according to his divine will. The great god went on his way through the realms which are above, and these he divided and set in order. He spake creating words, and called into existence the field of Aalu, and there he caused to assemble a multitude of beings which are beheld in heaven, even the stars, and these were born of Nut. In millions they came to praise and glorify Ra. Unto Shu, the god of atmosphere, whose consort is Nut, was given the keeping of the multitude of beings that shine in thick darkness. Shu raised his arms, uplifting over his head the Celestial Cow and the millions and millions of stars.

Then Ra spake unto the earth god, who is called Seb, and said:

“Many fearsome reptiles dwell in thee. It is my will now that they may have dread of me as great as is my dread of them. Thou shalt discover why they are moved with enmity against me. When thou hast done that, thou shalt go unto Nu, my father, and bid him to have knowledge of all the reptiles in the deep and upon the dry land. Let be made known unto each one that my rays shall fall upon them. By words of magic alone can they be overcome. I shall reveal the charms by which the children of men call thwart all reptiles, and Osiris, thy son, shall favour the magicians who protect mankind against them.”

He spake again and called forth the god Thoth who came into being by his word.

“For thee, O Thoth he said, “I shall make a resplendent abode in the great deep and the underworld which is Duat. Thou shalt record the sins of men, and the names of those who are mine enemies; in Duat thou shalt bind them. Thou shalt be temporary dweller in my place; thou art my deputy. Lo! I now give messengers unto thee.”

So came into being by his power the ibis, the crane, and the dog ape, the messengers of Thoth.

Ra spake again, saying: “Thy beauty shall be shed through the darkness; thou shalt join night with day.”

So came into being the moon (Ah) of Thoth, and Ra said: “All living creatures shall glorify and praise thee as a wise god.”

When all the land is black, the sun bark of Ra passes through the twelve hour-divisions of night in Duat. At eventide, when the god is Tum, he is old and very frail. Five-and-seventy invocations are chanted to give him power to overcome the demons of darkness who are his enemies. He then enters the western gate, through which dead men’s souls pass to be judged before Osiris. In front of him goes the jackal god, Anubis, for he is “Opener of the Ways”. Ra has a sceptre in one hand: in the other he carries the Ankh, which is the symbol of life.

When the sun bark enters the river Ûrnes of the underworld the companions of Ra are with him. Watchman is there, and Striker, and Steersman is at the helm, and in the bark are also those divinities who are given power, by uttering magical incantations, to overcome the demons of evil.

The gloomy darkness of the first hour-division is scattered by the brightness of Ra. Beside the bark gather the pale shades of the newly dead, but none of them can enter it without knowledge of the magical formulae which it is given unto few to possess.

At the end of the first hour-division is a high and strong wall, and a gate is opened by incantations so that the bark of Ra may pass through. So from division to division, all through the perilous night, the sun god proceeds, and the number of demons that must be thwarted by magic and fierce fighting increases as he goes. Apep, the great Night serpent, ever seeks to overcome Ra and devour him.

The fifth hour-division is the domain of dreaded Sokar, the underworld god, with three human heads, a serpent’s body, and mighty wings between which appears his hawk form. His abode is in a dark and secret place which is guarded by fierce sphinxes. Night to him is the Drowning Pool, watched over by five gods with bodies like to men and animals’ heads. Strange and mysterious forms hover nigh, and in the pool are genii in torture, their heads aflame with everlasting fire.

In the seventh hour-division sits Osiris, divine judge of the dead. Fiery serpents, which are many-headed, obey his will. Feet have they to walk upon and hands, and some carry sharp knives with which to cut to pieces the souls of the wicked. Whom Osiris deems to be worthy, he favours; such shall live in the Nether World: whom he finds to be full of sin, he rejects; and these do the serpents fall upon, dragging them away, while they utter loud and piercing cries of grief and agony, to be tortured and devoured; lo! the wicked perish utterly. In this division of peril the darksome Night serpent Apep attacks the sun bark, curling its great body round the compartment of Ra with ferocious intent to devour him. But the allies of the god contend against the serpent; they stab it with knives until it is overcome. Isis utters mighty incantations which cause the sun bark to sail onward unscathed nor stayed.

In the eighth division are serpents which spit forth fire to illumine the darkness, and in the tenth are fierce water reptiles and ravenous fishes. The god Horus burns great beacons in the eleventh hour-division; ruddy flames and flames of gold blaze aloft in beauty: the enemies of Ra are consumed in the fires of Horus.

The sun god is reborn in the twelfth hour-division. He enters the tail of the mighty serpent, which is named “Divine Life”, and issues from its mouth in the form of Khepera, which is a beetle. Those who are with the god are reborn also. The last door of all is guarded by Isis, wife of Osiris, and Nepthys, wife of Set, in the form of serpents. They enter the sun bark with Ra.

Now Ûrnes, the river of Duat, flows into the primeval ocean in which Nu has his abode. And as Ra was lifted out of the deep at the beginning, so he is lifted by Nu at dawn. He is then received by Nut, goddess of the heavens; he is born of Nut and grows in majesty, ascending to high noon.

The souls of the dead utter loud lamentations when the sun god departs out of the darkness of Duat.

God’s Chosen What? #3

http://www.renegadetribune.com/gods-chosen-3/

 

In general the average person, or the average Christcuck, thinks or believes that Jews are God’s chosen people. And they primarily believe so because they have been brainwashed by the Jewish New Testament fairy tale and the Jew Jesus. You see, they are so emotionally linked to Jesus and his death that they want it all to be true – and in order for it all to be true – the Old Testament also has to be true. The entire concept of the Jewish God has also then to be true. Their fake history from the Bible – has also got to be true. Everything had to become Truth because they accepted Jesus, the Jewish magical multiplier of fish and bread.

So far in this series we have learned several claims and things by the Jews. First, the generally accepted Idea that God Chose them. Then we learned how God went around seeking other Nations to become his special guys, but no one really wanted him. Afterwards, we learned how God finally came to the Jews, his last hope. In another version we read how Jews came to God asking for the Torah – and, someway, somehow – no one seems surprised by the fact that Jews supposedly even knew what the fuck the Torah is. They just randomly came to God, spoke to him face to face and told him : Give us that Torah, oh please, pretty please.

We then learned yet another story, and all this from Jewish sources mind you, that God came to the Jews and threatened them to take the Torah, for if they were to refuse it he would destroy pretty much everything and return the world to void and chaos. Once someone finally accepted the Torah it was time to now destroy all those who didn’t want it – God, “a man of war”, as we learn in the Talmud – probably wanted some stronger and more capable people to go around doing his killing, yet none of them wanted such a sick psychopath as him. So, he had to settle with Jews who, after supposedly winning some battles according to the Bible, would eventually have to do their conquest by deception, infiltration and various types of manipulation – including money lending. One would conclude here that God created for his own amusement a battlefield world where he would play “Risk” with his own army against the rest of the artificially created world. Fascinating, isn’t it? This time we shall look into yet another Jewish source, by a Jewish Rabbi Laitman – let us see what it has to say :

God’s Chosen people isn’t egoism of any kind of course. Notice how they deliberately erase the part where it says God told his fellows “come let us go down” – implying that we aren’t talking about one single god, nor a single force. But, they cleverly left it out, of course. Some of you may have read the Kybalion, an explanation of the ideas behind Hermetics. However, right at the beginning of the book we learn how Hermes himself, that is to say Thoth, has supposedly given this “knowledge” to Abraham. Therefore those of us with eyes to see are given the hint that this book is – yet again – going to be Jewed. You can read the Kybalion, and you will learn a lot from it – but its real purpose is to make you understand how the Jews are destroying and conquering this world through mental manipulation. It is a blueprint for such a strategy. Anyways, here we learn a completely new approach to the “Chosen People of God” – Abraham randomly walked into Jews and some of them grouped up and called themselves Israel. Ain’t that amazing? When do these Jewish lies stop? Never, at least as long as you allow them to speak freely. You know, that wonderful freedom of speech we have right now in this world of brotherly love, equality and fraternity.

Even though the Rabbi here attacks ego at some points, he later on explains how ego, lust, envy, desire, pleasure are the most important things one can have in order to achieve Unity with the Creator. Picture that, he is brainwashing people to become assholes. Not only that, you must develop a “willful way of receiving” pleasure from the Creator. This is merely another version of the already well-known Biblical idea of “submitting to the Will of God”. This time, only willfully with pleasure. It is like reading the recipe for drug addicts. You must desire something all the time and you will receive never-ending pleasure. You must receive it afterwards, no matter in what shape or form. Hey, kid, I got this new drug from Vegas and the trip never ends, bro! Not only is this a drugged up mind we are talking about here, but also a deal with the Devil. Your desire will be fulfilled – the price is your complete submission – here labelled as willful reception. The goal of the Kabbalah? To never ever leave this “moment of ecstasy”. You are constantly drugged by desire and pleasure.

And we all know how such people end up : Dead. The body cannot function like that. Instead of teaching balance in all things, the Rabbi, yet another “Jewish prophet”, is telling the Goyim to be constantly drugged by positivism. This shit, he said, spread from Hollywood to all other parts of the world – we know, of course – that it is in every secret society and has become the basis of all “New Age” movements as well. They are, after all, all about “positivism” to the point where any kind of real Truth, which will include exposure of Evil, is regarded as “negative and hateful” and must be avoided at all costs. This is why these brainwashed imbeciles cannot stand any Truth and why they don’t want to hear it. What they do not understand is that by running away from it and drugging themselves in “positivism”, they are enabling true Evil to surround them and finally murder them without any effort. This, by the way, is what Christianity also did : Love everyone. Resist not Evil – and once stupid and naive enough – Bolshevism shows up to kill the stupid sheep. So, remember : They are selling the idea that “Desire” is important. Desire?


It shouldn’t surprise you therefore that such bullshit is being promoted. The Kabbalah, yet again, is another way of the Jewish “liberation” for the Goyim – it is yet another act of “Lucifer” – of making the Goyim experience more “liberty” by becoming addicted to so-called desires and pleasures. This is the message of the 21st century, isn’t it? And all of it works along their primer ultimate goal : White genocide. Why do we have pedophiles running all over the place fulfilling their desires? Because of Jewish Kabbalah. As simple as that. Inquire into it. Understand what these Jews have done to people. First they brainwash them into pedophilia, faggotry and transgenderism and then – once indoctrinated – they further brainwash them with the Kabbalah to break even more Natural boundaries : Now they tell them that in order to experience the “Creator” they have to become Egoists who fulfill their own desires and who strive for pleasure.

So, what’s a faggot pedophile going to do to get in touch with the Jewish God and fulfill the Kabbalah? He’s going to rape as many young children as he can – preferably White children, of course – as they are the most innocent and noble souls on this fucking planet. They drink the fear, the pain, the suffering of their victims to fulfill their own desire and this, holy fuck, leads to God. And if any other collective consciousness exists out there that would resist this Jewish idiocy – then they label them as “Egoists” who just “don’t get it” – who need more “love”, who need to be “united with everyone else”, race-mixed even : To finally drop their “Ego” and become “One” with the Jewish God. It even mentions that dropping your guns is part of this process. This, once more, is leading to the creation of hardcore individualism – the goal which Kalergi, the Mason – had in mind for the “European Union” as well, which is to be led by Jews, as he himself said of course.

Order out of Chaos, my friends. They hijacked this age old Egyptian, and consequently Aryan, saying where the point was to bring things into Order out of the Chaos which they primarily found themselves in. For the Jews and their brainwashed followers this saying has a completely new meaning however : They regard the Order of this World as Chaos which needs to be put into a New Order – the Jewish Order. And if that means destroying all of Nature, which laughingly the Rabbi in the book suggests is something Jews admire even though we know that they themselves admitted that the Bible is the anti-thesis of Nature, they will destroy it – they will create a completely new artificial world. Death, destruction, chaos – the end goal of the Jewish agenda – the main point of the Kabbalah. Because a world of imbeciles drugged up on desire can only lead to chaos. And that is what the Jews want. Their God Yahweh, they themselves, Create Evil and War and make Peace treaties afterwards. They will create this Chaos and immediately out of it try to shape the world to their Liking, unto their Image. Meanwhile, the Rabbi Laitman tells his fellow Jews a completely different story :



The Rabbi mentions how “Abraham studied Nature” – but, we know already from prior articles – that Jews, the Bible for that matter, are against Nature in every shape and form. Therefore, not only did they have to destroy all forms of Paganism, but also now need to control its re-awakening. This is where Jews like Seth Chagi, who has an “Asatru Community”, play a crucial role. Their mission is to transform Paganism into a Universal Kabbalistic idiocy. We all know – with sane and intelligent minds – that one who loves all, loves nothing. And in that very sentence one realizes that if there is a single God out there, a Creator, who supposedly loves all, that he cannot do so, so he must love nothing. Therefore, the Jewish God loves only the Jews and hates the rest of the world. Finally, something to remind you of : The Kabbalah is based on the Zohar, a book being praised by this Rabbi all the time, a book, as you have read, that is announcing the “end times” and the “coming of the Messiah”. What else did we learn is written in the Zohar?

“God” will stop crying once all non-Jews have been exterminated from the face of the Earth.

Norwegian left-wing party split on proposal to ban circumcision

(JTA) — A proposal to support a ban on ritual circumcision and label it child abuse is splitting the leadership of a liberal party in Norway, which supports outreach to Muslim immigrants.

Socialist Left Party secretary Kari Elisabeth Kaski will push for language supporting the ban in the party’s official platform during a general assembly meeting this weekend, the Klasse Kampen far-left news site reported Thursday.

The plank would propose 15 years as the minimum age for non-medical circumcision of boys, pending their consent. Jews typically have boys circumcised at the age of eight days in a ritual called brit milah. The Muslim variant typically occurs later in life but before the age of 13.

Party leaders Audun Lysbakken and Snorre Valen oppose this plan,

“For Norwegian Jews, such a ban would be difficult to deal with,” Lysbakken said. “From the minority’s perspective, this proposal therefore is deeply troubling and I hope those promoting it will reconsider.”

The debate within the party, which has seven of 169 seats in parliament, is part of a larger dilemma facing left-wing parties in Europe, who often struggle to balance their stated commitment to minority rights with a secularist agenda that is perceived as intolerant by many members of faith groups.

Many European secularists regard circumcision on minors, which is performed by Muslims and Jews, as a cruel violation of children’s rights. A similar debate is occurring across Europe and in the continent’s north about the issue of ritual slaughter of animals, which devout Jews and Muslims require be performed on live, conscious animals.

In an interview published Friday by the NTB news agency, Ervin Kohn, the leader of the Jewish Community of Norway, expressed criticism that in Norway is rarely expressed against politicians from progressive parties like the Socialist Left Party.

“Those who seek a ban operate with intolerance and ethnocentrism of the worst kind,” he said. “They put themselves on a pedestal and maintain the notion that two billion of the world’s population are wrong.”

In addition to left-wing initiatives to ban non-medical circumcision of boys and ritual slaughter, Europe and northern Europe especially have seen similar efforts by center-right and far-right populists. Proponents often appeal to children’s rights and animal welfare, although some appear to be specifically targeting  Muslim or Jews.

Here’s how Trump’s hateful campaign rhetoric doomed his ‘Muslim Ban 2.0’

The ruling by a judge in Hawaii to freeze Donald Trump’s “Muslim Ban 2.0” nationwide exposes both the incompetence of the White House and how the inflammatory rhetoric by Trump and his underlings are blowing up in their face.

U.S. District Judge Derrick K. Watson issued a 43-page ruling on March 15 for a temporary restraining order on Trump’s executive order that aimed to block nationals from six Muslim-majority nations from traveling to the United States.

Watson excoriated the Trump administration’s defense as “fundamentally flawed” and marked by “illogic.” The judge wrote “a reasonable, objective observer … would conclude that the Executive Order was issued with a purpose to disfavor a particular religion,” namely, Islam.

The judge explained that meant the order violated the First Amendment’s “establishment clause,” which prevents the government from officially preferring one religious denomination over another.

Watson pointed out in formulating the ban, the Trump administration relied on data showing the six countries in question “have overwhelmingly Muslim populations that range from 90.7% to 99.8%.” The judge stated it was not a leap to conclude “that targeting these countries likewise targets Islam.”
The Trump administration sought to block visitors and immigrants from the affected nations for 90 days and suspend the entire U.S. refugee program for 120 days while it reviewed existing procedures, instituted new vetting policies, and required affected nations to hand over more information about their nationals seeking to enter the United States.

Trump claimed the order’s intent was to defend against the threat of terrorism, but the judge rejected this, stating there was a “dearth of evidence indicating a national security purpose.”

The White House had requested a Department of Homeland Security memo to prove nationals from seven countries were exceptional risks. The memo, however, was titled, “Citizenship Likely an Unreliable Indicator of Terrorist Threat to the United States,” and found citizens from the nations were “rarely implicated in U.S.-based terrorism.”

Watson ruled statements by Trump and his advisers showed a different intent: to ban Muslims. And he said there was nothing “veiled” or “secret” in their motives. Watson quoted Trump saying, “I think Islam hates us,” “we can’t allow people coming into this country who have this hatred of the United States. . . [a]nd of people that are not Muslim,” and the judge mentioned a Trump campaign press release “calling for a total and complete shutdown of Muslims entering the United States.”
The judge concluded these statements indicated a “significant and unrebutted evidence of religious animus driving the promulgation of the Executive Order and its related predecessor.”

Trump first introduced a seven-nation Muslim ban on January 27 with an order that sparked chaos and mass demonstrations at U.S. airports as hundreds of foreign visitors, including legal U.S. residents, were detained or deported and 60,000 visas cancelled. Within a week judges blocked most parts of that order as unconstitutional. The revised order dropped Iraq from the list of banned nations. The new order called for a “worldwide review” of U.S. immigration policies and new criteria on a nation-by-nation basis. Few, however, expected banned nations could satisfy Trump’s demands, particularly as policies could change at any time and governments would balk at sharing extensive personal information about their citizens to a hostile White House.

The fact countries could be dropped or added to the banned list was troubling. During the election campaign Trump called for racial profiling. His two executive orders, in effect, would have profiled entire countries. Being able to add or remove countries and change admissions criteria on spurious grounds would invite corruption as well. Countries not on the list include Saudi Arabia, Egypt, and the United Arab Emirates, where all but one of the September 11 hijackers originated. Additionally, Trump has holdings or business interests in these three nations and other Muslim-majority countries. Being able to add or remove countries to the banned list could be used as leverage in countries where Trump’s children pursue business deals.

Typical of its disorder, the Trump administration tripped itself up after the first order was blocked. Judge Watson noted that Senior White House adviser Stephen Miller said on February 21 there would be technical changes to the revised order, but, “Fundamentally, you’re still going to have the same basic policy outcome for the country.”

Watson’s ruling blocked Trump’s order hours before it was set to go into effect at 12:01 a.m. on Thursday, March 16.

Speaking to a crowd of supporters in Nashville shortly after the ruling, Trump slammed the restraining order as “an unprecedented judicial overreach.” He also called the revised order “watered down.”

These statements could come back to haunt Trump once more. Calling the new order watered down could be read as a discriminatory intent especially in light of his previous statements.

Additionally, Trump’s attacks on the judiciary are likely to figure into the upcoming nomination hearings for Neil Gorsuch whom Trump nominated to fill the open seat on the Supreme Court. After judges blocked parts of the first order and that ruling was upheld by Appeals Court judges, Trump lambasted the decision and judges as “ridiculous,” “disgraceful,” and “so-called judges.” Gorsuch now has to display independence while not angering Trump, a difficult line to walk in a hyper-partisan political atmosphere.

The case in Hawaii was only one of three court hearings held on the new order. The ruling against Trump was swift and broad, portending a difficult path forward if he tries to issue a new executive order. Judges in Seattle and Maryland are expected to issue rulings soon as well, and in a separate case in Wisconsin a week earlier, a District Court judge ruled against Trump’s revised order, but only in the case of one Syrian family trying to gain admission to the United States.

Nonetheless, Trump’s power over the huge federal bureaucracy enables him to lash out at citizens of the targeted countries and all refugees. He can order embassies and consulates to make the visa process more difficult for the six targeted nations; their nationals received some 63,000 visas in 2015. Numerous PhD students from Iran enrolled at U.S. universities but who went back home for a visit say they are unable to return to their institution as their visa applications have been in limbo for many months. Those denied U.S. visas have little recourse.

Trump also cut refuge admissions this year from 110,000 to 50,000, which he can do with no review. This means some 60,000 refugees planning on starting a new life in the United States after an arduous admissions process that can take two years may never be resettled. Annually only about one-half of one percent of refugees are resettled anywhere.

Even with two orders blocked, Trump has made border policies more draconian. PEN America, the writers and freedom of expression advocacy organization, reports that prominent artists and intellectuals have been detained and intimidated when trying to enter the United States after the first order was on hold. These include a best-selling children’s author from Australia, a French historian of the holocaust, and an American artist who was pulled aside and questioned about an art exhibit in Belgium in which he had participated.

By all accounts, Trump has “unshackled” immigration and border police. On February 22, passengers on a flight from San Francisco to New York claimed immigration agents forced them to show documents before being allowed to disembark, a questionable if not illegal procedure.

The new operating procedure at the U.S. border, reported the New York Times, is “Now they’re looking really hard for reasons to deny, instead of reasons to admit.”

Nonetheless, the worst aspects of Trump’s policies are on hold and the courts are unlikely to look favorably on what are naked attempts to enact immigration bans motivated by Islamophobia.

Arun Gupta contributes to The Washington Post, YES! Magazine, In These Times, The Progressive, Telesur English, and The Nation. He is author of the forthcoming, Bacon as a Weapon of Mass Destruction: A Junk-Food Loving Chef’s Inquiry into Taste, from The New Press.

God’s Chosen What? #2

http://www.renegadetribune.com/gods-chosen-2/

 

One has to understand the structure of Jewish scriptures in order to fully comprehend them. Last time we found a passage within the Zohar where it clearly states that Jews were not “chosen” – quite the opposite – God supposedly wanted every other possible nation to receive his “Torah” and once nobody gave a damn about it : He finally came to the Jews. Alas, even within that explanation we saw how God asked the Jews “Why do you want the Torah?”, implying that Jews themselves supposedly came to him and begged for it. Since he then gives them a set of laws which tells them not to kill each other, steal from each other, rape each others wives – one can imagine what kind of a demonic society the Jews were – and besides, why would the Aryan societies need these laws anyways? For they come with a sinister payment : The total submission and enslavement to “Yahweh” and his “Will”. If you wonder what “Yahweh” worship does to you – you can always look at Islam, Judaism and brainwashed Christians. No wonder the Pagan Aryan societies denied “him”, if one were to believe these Jewish fairy tales anyways.

Be that as it may, as said, one has to understand the Jewish scriptures. The blueprint and foundation of them is the Bible. The Bible is a collection of stolen mythologies, documents, texts from various other people around the Jews and it also includes supposed Jewish science-fiction history with a God killing all their enemies. In a way, it is a mix of mythological stories and a war-journal. The Talmud afterwards is entirely based on laws which they stole during their life alongside Babylonians and Palestinians – hence why we have two types of Talmuds : The Babylonian and The Jerusalem. The Jews claim that these existed since the dawn of time, but were merely transmitted orally from God to Moses, from Moses to 70-ish elder Jews and so on. They claim that these laws explain the Torah and are inseparable from the Torah – in other words – you cannot know “God” without knowing both the written law (The Torah, Bible) and the oral law (Talmud). However, the Talmud is a compilation of laws, up to the degree were Jewish Rabbis discuss when and how to sell an apple, when and how to buy wine, when and how to buy a slave, whether or not switching meat on a fire after a Gentile did it is allowed, etc.

A set of nonsense, in short. This Talmud is then further extended, to make it more mystical, with various mythologies turned into macrocosm and microcosm theories – primarily based on stolen Aryan, Chaldean and Egyptian knowledge and wisdom – and would be called the Kabbalah. The early Christian fathers knew of it and called it the “Teachings of the Elders”. This is why, if you have read my articles so far, you will find Kabbalistic messages within the words of the early Christian fathers – alas, of course – in addition to their Christian brainwashing of Universalism. This Kabbalah is then once more extended into a Jewish science fiction book called the Zohar, which is again, just like the Talmud, a Rabbinical collection of debates, laws and theories. As these texts progress, so does the Jewish Mission – it begins with “simple enslavement” of the Goyim and ends with their total Extermination. By the way, do you really think the Jews aren’t already writing a “European Talmud”? This time, we shall go through quotes from the Babylonian Talmud, namely the text called Avodah Zarah :

The Jewish mind must be permanently on mushrooms. There is no other explanation for their bullshit. So apparently both the Romans and Persians were conversing with Yahweh one on one and first sent him to hell but then somewhat arranged a deal to make everything for Israel, that is to say Jews, so that they could study God’s fucking book – the Torah – a compilation of Laws where it literally tells them to enslave non-Jews and apply Usury on them. Superb logic. Everyone is just and only trying to impress God by serving the Jews – you have no other purpose in your Life, silly Goy. And all of this happened, mind you, before God even created Day and Night. We also learn how God is a Man of War and wants all the Silver and Gold of this world for himself – why not just create it for yourself you fucking imbecile of a God?

The Messiah will come once Rome and Persia are gone. Well, where are they? Jews killed Persia with Islam and Rome with Christianity. Ain’t that a cohen-cidence? So, where is this fucking Messiah? Anyways, here is another funny thing :

Yet Rab Judah said in the name of Rab: ‘The day consists of twelve hours; during the first three hours the Holy One, blessed be He, is occupying Himself with the Torah, during the second three He sits in judgment on the whole world, and when He sees that the world is so guilty as to deserve destruction, He transfers Himself from the seat of Justice to the seat of Mercy, during the third quarter, He is feeding the whole world, from the horned buffalo to the brood of vermin; during the fourth quarter He is sporting with the leviathan.

Right – and the other 12 hours he is probably sleeping. Another note says this here :

In the great drama of the Messianic age there will be a combat with the heathen powers under the leadership of God and Magog. Or this one : Our Rabbis taught : God is angry every day, but how long does His anger last? – A moment. And how long is a moment? – one fifty three thousand eight hundred forty eight of an hour is a moment. In dealing with Israel, God is ever mindful of His oft repeated promise of their eternal preservation.

Additionally, the Torah is mentioned once more later on : R. Simeon b. Lakish said: What is the meaning of the verse, And it was evening and it was morning the sixth day? It teaches us that the Holy One, blessed be He, made a condition with all creation, saying, If Israel will accept the Torah all will be well, but if not, I will turn the world void and without form. It goes on to say :


It means therefore that the effect of Israel’s acceptance of the Torah would be that no nation or tongue could prevail against them, as it is said, that it might be well with them and their children after them


There is one extremely funny part within this text where a Roman Caesar hated Jews and told the members of his government : “If one has a wart on his foot, shall he cut if away and live in comfort or leave it on and suffer discomfort?”, to which they replied “He should cut it away and live in comfort”. Quite the description of them, wouldn’t you agree? Anyways, later on Jews say that heathens “prefer the cattle of Israelites to their own wives”, implying that non-Jews are going around fucking every animal there is. They go as far as to claim that a non-Jewish female must not be left alone with a female animal because a heathen will go around and seek out his neighbors wife to rape her and – if he sees the animal as well – he will rape the animal also.

Then we learn how Jews trick Non-Jews. There is a story in which a Gentile woman is telling a Jew a secret, but she does it under one condition : He must swear to her that he won’t reveal it to anyone else. The Jew says “I swear, to the God of Israel I will not reveal it”. Afterwards he told it every single Jew alive and yet did nothing wrong – Jews offer the following argument : “To the God of Israel I will not reveal, implying that I may reveal it to His people Israel.” In other words, he won’t tell God. That’s it.

Finally, we read this: The General Agrippa asked R. Gamaliel, ‘It is written in your Torah, For the Lord thy God is a devouring fire, a jealous God. Is a wise man jealous of any but a wise man, a warrior of any but a warrior, a rich man of any but a rich man? He replied, ‘I will give you a parable: To what is the matter like? To a man who marries an additional wife. If the second wife is her superior, the first will not be jealous of her, but if she is her inferior, the first wife will be jealous of her.’ Oh, and here is a tip on how you can get money from Jews – you have to become a Ger Toshab, renounce Paganism, Idolatry and accept the Seven Laws of Noah and bow down to the Jews. If you do all that, the Talmud says : If a Gentile renounced idolatry and became poor he must receive support from the Jewish community. Ain’t that a recipe for creating traitors among your own people.

Jews are crazy man. Stay away from them. Remove the wart.


European rabbis: EU court’s ruling on religious garb means Jews, Muslims unwelcome

PARIS (JTA) — A European Union court ruled that companies can prohibit their employees from wearing religious clothing and symbols, sparking condemnation from a rabbinical group that the decision amounts to saying “faith communities are no longer welcome.”

The ruling Tuesday by the European Court of Justice in Luxembourg also said that customers cannot simply demand that workers remove headscarves if the company has no policy barring religious symbols.

“An internal rule of an undertaking which prohibits the visible wearing of any political, philosophical or religious sign does not constitute direct discrimination,” the court said in a statement.

The ruling, which came amid a rise in the popularity of anti-Muslim politicians in Europe over the proliferation of jihadist attacks on the continent and ethnic and religious tensions, was on two lawsuits filed by Muslim employees who were sanctioned for wearing religious symbols or prohibited from doing so.

“This decision sends signals to all religious groups in Europe,” Rabbi Pinchas Goldschmidt, president of the Conference of European Rabbis, said in a statement Tuesday. “With the rise of racially motivated incidents and today’s decision, Europe is sending a clear message; its faith communities are no longer welcome. Political leaders need to act to ensure that Europe does not isolate religious minorities and remains a diverse and open continent.”

One of the lawsuits that led to the ruling was by an employee of the Belgian branch of G4S, the London-listed outsourcing and security company. After three years at the firm she decided she wanted to start wearing a headscarf at work for religious reasons. She was fired in June 2006 for refusing to take off her scarf. The company said she had broken unwritten rules prohibiting religious symbols.

In the second case, design engineer Asma Bougnaoui was fired from a consultancy firm, Micropole, following a complaint from a customer who claimed his staff had been “embarrassed” by her headscarf while she was on their premises giving advice. Before taking the job she had been told that wearing a headscarf might pose problems for the company’s customers.

Last summer, dozens of French municipalities banned the burkini, a full-body swimsuit favored by Muslim women, with the backing of the French government before a French court ruled the action was unconstitutional. Many Europeans believed the ban violated personal and religious freedoms, but others in support of the prohibition regarded the burkini and other clothing favored by Muslims as a political statement.

Marine Le Pen, the leading candidate in the presidential race in France, said she would ban Muslim headcovering if she were elected. Asked whether she would do the same for the kippah, the head of the far-right National Front party said she would do so to preserve equality.

Exposing the Audacious Project to Make Christian Converts in America’s Prisons

The following is an excerpt from the new book God in Captivity: The Rise of Faith-Based Ministries in the Age of Mass Incarceration by Tanya Erzen (Beacon Press, 2017). Reprinted with permission from Beacon Press:

It’s hard to focus on anything, much less the Book of Jeremiah, when the air presses against your skin like steam, and it’s not even 9 a.m. In Louisiana, a May morning like this portends a truly oppressive day, and for prisoners, one without the reprieve of shade, air-conditioning, or privacy. For the three women missing from the college class, sent to disciplinary segregation for violating one rule or another, the small room each is confined to twenty-three of twenty-four hours a day is a sweltering prison within a prison. The chapel classroom is an alternative to the “hole,” even with the cinder-block monotony of its walls disrupted only by a map of Jerusalem in the time of Jesus. Monica renews her focus. She has a final exam next week, and this is the professor’s review session. What are the symbolic acts in Jeremiah, the professor asks. Monica, scrutinizing her Bible on the battered table, must describe the meaning of the basket of figs and which prophet saved Jeremiah, if she is going to pass.

In the Louisiana Correctional Institute for Women (LCIW), her home for fifteen years, Monica is one of twelve hundred women. Here in class, she is one of only twenty. The defining facts of her existence are numerical: forty-six years old, eight children and three grandchildren, Louisiana Department of Correction number 405636, a forty-seven-year sentence, a one-in-a-thousand chance of a pardon in a state where pardons are rarer than snow. Monica is also a student working on her college degree in Christian ministry. She’s sassy and weary. Others listen when she speaks in class. With her sharp cheekbones accentuated by hair piled high on her head, she exudes a flair that defies the drabness of her prison-issued blue shirt.

As Monica and others listen, the professor, Dr. Kristi Miller, drills them on potential final exam questions: “How long were they in captivity in chapter 25?” The class answers automatically, “Seventy-five years.” There are a lot of murmurs and sighs. Class discussion veers suddenly from exam prep into existential territory. Jeremiah is a book about being oppressed by a foreign power (the Babylonians) but also about how faith in God freed the Israelites. “God does not play with those who oppress others for their own gain. God takes seriously those who abuse their position of power,” Miller explained. The discussion becomes more animated, and theology suddenly seems sharply relevant. “Is the book of Jeremiah implying that punishment and suffering are necessary before freedom?” Monica asks. Captivity, according to this interpretation, is an inevitable prelude to freedom, and captivity is meaningful as long as one has faith. The chilling lesson resonates in this maximum-security prison where most students are lifers without even the possibility of parole, and freedom, in the absence of any real hope of release, can only be a state of mind.

Monica is grateful to be in school. There is no other way to obtain an associate’s degree or four-year bachelor’s degree in a Louisiana prison except through the Baptist seminary. For the past five years, I have directed a secular college program, almost weekly, in a maximum-security women’s prison. I visited the Louisiana program and other prisons to understand how faith-based groups are shaping the religious life of prison and as someone engaged in the field of higher education and incarceration. My dual role as a professor, writer, and program director enabled me to gain access to many prison programs that might otherwise have been closed to me.

Prison is about time, relentless and banal, and Monica has the relative privilege of spending her days in the chapel, in class, and in the computer lab or library. Monica and her classmates are a sea of pink, yellow, gray, and blue T-shirts and prison denim, as each woman quietly defies the prison garb regulations. For a moment, it seems they could be in an adult education class anywhere. Three women are assigned to each of the coveted laptop computers, and tensions surface over who gets to use them. Like harried college students, they fret about their papers, due in a few days. Monica is nonplussed. She’s been in prison for many years and has already graduated from culinary arts, tutored other women preparing to take the General Educational Development or GED test, and worked in the hospice program and infirmary. How difficult could it be to understand the symbolic acts of the book of Jeremiah?

When Monica completes her bachelor’s degree in Christian ministry as part of the New Orleans Baptist Theological Seminary’s (NOBTS) first graduating class, she won’t return to the free world. She and her classmates will be sent forth to spread the word of God and, the seminary hopes, reduce violence throughout the vast state prison system. Monica also studies English composition, math, and world history, but the college degree is secondary to NOBTS’s ultimate purpose: widespread conversion. Monica and others will become emissaries of moral rehabilitation and, according to the seminary’s statement of purpose, will “evangelize their peers within all areas of the prison and other institutions of the Louisiana Department of Corrections.” The seminary’s mission is to win unbelievers to Jesus, and the prison system hopes to find a way to manage the vast numbers of people who fill its cells: the state of Louisiana has a higher incarceration rate than any country in the world. The prison system has placed its faith in Christian prisoners who will, it is hoped, spread moral reform and produce an acquiescence to their own captivity.

Today, all over the United States, with federal assistance and private volunteerist zeal, a quiet faith-based revolution is taking place in fits and starts in state and federal prisons from minimum to maximum security.

Christian prison ministries, religious volunteers, policymakers, conservative politicians, fiscal conservatives, private contractors, and evangelical and nondenominational Christians all attest to the power of faith to transform people in prison. Whereas prison authorities and outsiders have long viewed prisoners’ claims to religious conversion and transformation a ruse, a way of convincing others that they were reformed, supporters of ministry tout faith-based interventions in prison as the most effective form of rehabilitation. Once derided and trivialized by skeptical prison authorities, prison ministry is now a legitimate rehabilitative program.

The prison ministry or faith-based group and the prison dovetail neatly because they attend to both the spiritual and material aspects of life in prison. Pat Nolan is a longtime champion of prison ministry and leader of Prison Fellowship, one of the largest Christian prison ministries in the world. Nolan, who first convinced politicians like Newt Gingrich and Grover Norquist to champion prison reform, says that Prison Fellowship will “help bring volunteers inside prisons to do the work the state just cannot afford to do on its own. And these volunteers will provide something that government employees cannot: love.”

The intervention of faith-based groups is based on the expectation that men and women in prison will become religiously redeemed, rather than simply rehabilitated subjects, by becoming conversant in or strengthening an already existing religious identity. Spiritually, faith-based groups argue that men and women in prison are not incorrigible criminals. Instead, prison ministries view people in prison as beings who always have the potential to be reformed. They operate on the principle that incarceration requires spiritual, not just political or economic, solutions. Their message is that, ultimately, God, Jesus, or the Holy Spirit transforms the hearts of prisoners, and that such transformation requires unwavering faith in God’s power. The phrase “heart change” exemplifies the faith-based idea that religious belief will alter someone from the inside out. A transformed heart is a transformed prisoner who, in the view of prison ministries, will not return to prison. Thus, state and prison authorities desperate for a way to manage overcrowded prisons now support and sanction heart change.

“Faith,” at first glance, appears to be an innocuous or neutral term, but in prison ministry, it most often stands for a Protestant form of Christianity. In many states, nondenominational Protestant Christians make up more than 85 percent of the volunteers who enter the prison. These statistics include the vast numbers of religious volunteers, working under the supervision of primarily Christian chaplains, who, throughout the day, regularly conduct worship services, Bible studies, AA and addiction groups, trauma counseling, GED programs, anger management programs, and mental health assessments in prison chapels. But many groups and ministries call themselves faith-based or spiritual to avoid violating the establishment clause of the First Amendment, which prohibits government from favoring one religion over another.

The Baptist seminary in LCIW, where Monica resides, isn’t exceptional. There are prison seminary programs in Louisiana, Texas, California, Georgia, Illinois, Michigan, Mississippi, New Mexico, Tennessee, and West Virginia. According to the Office of Justice Programs, almost all US prison systems offer faith-based worship services, and 93 percent also offer prayer groups. In Florida, the state has created eleven “faith and character” or faith- and character-based institutions (FCBIs), entire prisons where religious volunteers administer classes, study groups, and educational programming. Evangelical groups like Prison Fellowship have over twenty thousand volunteers and oversee evangelical programs in 334 US prisons, jails, and detention centers. Prison Fellowship also operates a twenty-four-hour evangelical program in entire wings of state prisons. In the Federal Bureau of Prisons, 41 percent of prisons operate or are developing faith-based residential programs where prisoners sleep, work, and study in an area of the prison dedicated to adherence to religious ideals. Kairos Prison Ministry and Horizon Prison Initiative, two other evangelical prison ministries that have been active since the 1970s, run faith-based dorms and retreats in federal and state prisons. In Texas, Georgia, Louisiana, Illinois, West Virginia, and Mississippi, people in prison can receive a degree in Christian ministry from Baptist seminaries and are then sent out as missionaries to other prisons. Mainline or progressive Protestants rarely hold services or studies in prisons today. Conservative Protestants have the monopoly on prison ministry.

In a prison system that no longer offers even the pretense of rehabilitation, faith-based programs allow massive numbers of Christians to enter and proselytize to those desperate for a lifeline. To some extent, religious volunteers also reflect the religious landscape of the areas where prisons are located, and often the chaplain of the prison, another product of America’s intertwined history of prisons and faith, can forbid groups to meet if an outside volunteer cannot be found to run the group. Mujahid Farid, a former Muslim prisoner and activist who advocates for the release of aging men and women in prison, explained that a wide range of people are excluded from redemption. If you don’t profess to being a born-again Christian, you don’t receive help or consideration. In LCIW, for example, the chaplain knows of no self-identified Muslim prisoners. And when two Buddhist women, both from Vietnam, sought a faith-based group, they converted to Christianity.

The geographic reach of evangelicals in prison is a phenomenon of the past several decades, when mainly conservative churches began to view prisons as both a problem and a mission field. In many ways, the faith-based presence in the American prison system is a religious movement spurred by the belief that the conversion and salvation of the individual is also the salvation of the prison system itself. After 1970, the prison population skyrocketed 700 percent due to mandatory sentencing laws and drug legislation. At the same time, educational, vocational, and other programs were stripped from the system because of escalating costs. Just as prison terms across the country lengthened, most rehabilitative programs disappeared.

In the aftermath of this profound shift, legal scholar Jonathan Simon labels US prisons a mere “waste management system” for the poor and socially marginalized. Social geographer Ruth Wilson Gilmore writes that mass incarceration is inextricable from the dismantling of systems of mass access to education, health care, social services, and jobs. The construction of prisons for mass incarceration resolved problems associated with surplus populations, surplus capital, and surplus state power. To explain this final point, Gilmore argues that, since the 1970s, “the state built itself by building prisons fashioned from surpluses that the newly developing political economy had not absorbed in other ways.”

The rise of post-1970s mass incarceration is not therefore merely about prisons per se, but more broadly about a transformation in the systems that define and distribute human value, including what precisely humans deserve, and who is accountable to provide this for them. Programs in prison are part of this equation. Several incarcerated women at Bedford Hills Correctional Facility for Women in New York evaluated the effects of a college program there, writing in a coauthored article, “Rehabilitation looks like radical language now that punishment is the explicit project of incarceration.” New York and other states withdrew funding from prisons, while consigning astronomical numbers of people to exist inside them.

Today, the US incarceration rate of about seven hundred per one hundred thousand is the highest in the world and rivals the estimated rate for the Soviet Union at the height of the gulags in the 1950s. The United States has 5 percent of the world’s population and 25 percent of the world’s prisoners. According to the Sentencing Project, the foremost think tank on incarceration in the United States, one of nine people serving time in prisons, including those convicted as juveniles, are serving a life sentence. The racial gulfs are glaring: “Black Americans are incarcerated five times more than whites, and Latinos are nearly twice as likely to be incarcerated as whites.” The United States also spends more than $80 billion on prisons each year. These figures don’t take into account the cost, economic and personal, to the children and family members of those in prison, and how they are trapped in an ongoing cycle of generational absence and pain. Black children today are less likely to be raised by two parents than they were in slavery because of the high imprisonment rate of African American men and women.

Faith-based volunteers and ministries provide something that has always been the bottom line of the punishment industry in the United States: they save money. Faith-based programs have grown as a result of policy initiatives—particularly during George W. Bush’s presidency—but economic constraint helped to solidify the programs’ hold as a solution for prisons. With the evisceration of social services outside the prison, and the subsequent dismantling of mental health care and college education in the prison, the corps of free labor drawn from conservative, nondenominational, faith-based groups has filled the void created by budget cuts, stepping in to do the work of the state. As access to educational, vocational, and recreational programming that is secular, non-Christian, or even mainline Protestant has diminished, Christian ministries like Prison Fellowship, Kairos, and Horizons have flourished within American prisons. Most jails and state prisons now commonly support religious classes and groups as alternatives and replacements for traditional programs like job training and education. In the prison where boredom and lethargy reign, faith-based groups provide some of the only available programs. They frequently administer everything from trauma counseling to Bible studies, GED preparation, and mental health services in cash-strapped prisons.

Prisoners whose families can’t or won’t visit sometimes spend years without contact from outside, what men in Louisiana State Penitentiary, or Angola, refer to as “free people.” They find solace in religious volunteers who show up every week, in services and in the certitude of belief.

There is the love that someone like Pat Nolan professes religious volunteers bring and, then, there is money. Individual redemption and financial austerity have melded together at a time when even the president of the United States heralds reforming the prison system as a key priority. In prison, the evangelical belief that personal transformation is the cornerstone of change melds with social theories that emphasize individual freedom and personal responsibility. In free-market evangelicalism, transformation resides in the individual, not in the social body. Heart change and fiscal austerity have underpinned the bipartisan efforts at prison reform, such as the unlikely alliances between the American Civil Liberties Union (ACLU), the Koch Institute, funded by the conservative billionaires Charles and David Koch, and groups like Right on Crime, whose signatories hail from the upper echelon of the conservative wing of the Republican Party.

The faith-based ministries flock to prisons to convert, pray, teach, and proselytize, but they tend to neglect why people end up there in the first place. In the prison where I direct a college program, there are few wealthy people with college degrees. Whereas at the elite liberal arts school where I am a professor, my students come from primarily middle- and upper-class families. My prison students, 90 percent of whom report childhood abuse and sexual and domestic violence, do not have parents who went to college; they mainly grew up poor and contend daily with addictions and mental illness. Women represent the fastest-growing segment of the prison population in the United States. The United States has one-third of the world’s female prisoners. Initially, the War on Drugs disproportionately affected African American women. In recent years, the number of white and Latina women imprisoned for violent offenses and property offenses has increased substantially. The rising rates of low-income white women having contact with the criminal justice system are likely a consequence of the recent sharp deterioration in their health and social conditions.

When Monica, the NOBTS student, graduated from high school in Shreveport, Louisiana, she was smoking marijuana and within a few years became addicted to crack. “The only time I was clean was in jail,” she says. “And, the longest I stayed clean was six months. Idle time is the devil’s workshop. Same cycle, same cycle.” During these years, she gave birth to her first five children and struggled constantly to feed and care for them. On one occasion, she stole two pairs of jeans from JCPenney and was arrested for shoplifting. There were other shoplifting charges for clothing and food. She continued to have more children as she moved in and out of jail. In spring 2004, Monica and a friend drove to a Kroger grocery store in an old Chrysler with license plates pilfered from another car. Monica had a fake ID doctored to match the name on a stolen checkbook. She loaded up her shopping cart with four cans of Similac baby formula, two giant packages of diapers, T-shirts, and a purse for herself. When she realized the sympathetic cashier to whom she hoped to pass the bad check wasn’t working that day, she rolled the overflowing cart out the door. A Kroger employee chased her through the exit; she abandoned the cart and sprinted for the car, where her friend was waiting in the driver’s seat.

Accounts of what happened next vary. Monica says she plunged into the driver’s side and tussled with her friend behind the steering wheel. With the door ajar, the car jerked forward. Danny Maguire, a seventy-four-year-old Kroger employee, was stacking grocery carts. The Chrysler knocked him down, ran over both his legs, and kept zigzagging down the street. Employees followed and retrieved the plate number. At the hospital, doctors treated Maguire for a broken leg and various contusions, but that night he died of cardiorespiratory failure. He had a history of heart disease that was exacerbated by the collision, but the doctor listed Maguire’s death as homicide. Police found Monica within days. The courts deemed her a habitual offender and sentenced her to forty-seven years in prison because they took her juvenile crimes into account. (Louisiana is one of only two states that uses juvenile records as evidence that someone is a habitual offender and therefore deserves a life sentence.) Monica maintains she was not driving, despite conflicting witness testimony. The value of the merchandise in the abandoned cart was $270.

Should Monica be punished indefinitely? What does it mean if she says she has been redeemed? Are forty-seven years enough time, and enough time for what? The rationale for prison has morphed and overlapped through the centuries: to punish, to redeem, to avenge, to warehouse, to extract profit, and to reform. Prison officials, the public, reformers, and prisoners themselves have put forth conflicting ideas about the purpose of prisons.

Captivity has long been a resonant theme in American life. Caleb Smith, in his book on prisons in the American imagination, argues that the captivity narrative in which Native Americans held white English colonists in bondage can be understood as the first distinctly American genre and may have been an ideological source for the creation of the penitentiary.  The famous account from the colonial era of Mary Rowlandson, who, while held captive by Indians, took solace in her Christian faith, is one of the most well-known examples. Captivity invoked its inverse—liberty and freedom. As Toni Morrison writes in Playing in the Dark, the liberated American self emerged in contrast to an enslaved other. These zones of captivity are also present in contemporary war prisons and detention centers, where redemption is forgotten and endless incapacitation and captivity are the norm. Thus, captivity saturates the ideas of who is human, what is sovereignty, and whether the condition of unfreedom is permanent or contingent.

Evangelical Christians, Quakers, and Methodists built the first American penitentiaries in the late 1700s as alternatives to hanging people or confining them in stockades. These Christian reformers fervently believed that prisons were places where people would do penance for their crimes, and that prayer, solitude, and labor were the avenue to a reformed self. The architects of the prisons called them “penitentiaries” because they were convinced that prisons spurred individual penitence that might reshape prisoners’ inner lives. Therefore, from the very first American prisons, religious redemption has been uneasily but inextricably bound to punishment. A prison chaplain in the early 1800s noted gloomily, “Preaching a religion of brotherly love to convicts while you are treating them upon a basis of hatred is a discouraging performance.” How a person preaches love and solidarity within a hateful institution is the ongoing paradox of mass incarceration. Early reformers of the penitentiary considered themselves humanitarians and defined their institutions as a contrast to the horror of slave plantations. They represented the penitentiary as a space that prepared the prisoner for freedom, even if it was provoked by the lash and solitude.

Today, although they exist throughout the United States, faith-based prison programs are notably flourishing in the most notorious prisons in Louisiana, Texas, Mississippi, Georgia, Florida, and Kentucky. These states are the world leaders in imprisonment, with more than eleven hundred per one hundred thousand residents in prison or jail. Most of the prisons with Baptist seminaries or a significant faith-based presence are on the site of former slave plantations or convict-leasing farms, where bodies were once measured solely in profit and loss. The faith-based resurgence is strongest in these former sites of slavery and forced labor with the most violent histories of enslavement and white supremacy. In these places, the subjugation of black men and women reigned as a rationale. Penitence and redemption were immaterial.

Despite intermittent cycles of reform, the purpose of a prison has always been control; the ministries serve as agents of surveillance and authority and make it easier to maintain order in a prison. Prison ministries have become carceral churches that enable prison administrators to monitor vast numbers of men and women in overcrowded situations. For many faith-based volunteers, God is akin to a warden who works through the prison to reform individuals. Jonathan Burnside, a criminologist who has written about faith-based units, reflects on the premise that faith-based ministries bolster the prison. “By making prisons more human and punishment more humane, faith-based units promote ethicality and legitimacy,” he writes. “Faith-based units can be of great value—to keep faith in prison.” Burnside’s quote reflects the argument that prisons have a just purpose, that punishment is meaningful in some way, and that ministries work to legitimate the prison itself.

As prisons have become increasingly overcrowded, understaffed, and underfunded, faith-based groups perform an essential service in maintaining control and authority. The ministries embody the benefits of privatization for fiscal conservatives who argue that allowing faith-based groups free rein inside prison is fiscally efficient. If the state has jettisoned any financial commitment to rehabilitation and reform, prison ministries can fill the gap. Wilbert Rideau, an author and editor who spent forty-four years in Angola prison, told me, “Faith-based groups have been invented and foisted on the public by authorities so they appear to be doing something rather than just warehousing people. It’s window-dressing.”

Excerpted from God in Captivity: The Rise of Faith-Based Ministries in the Age of Mass Incarceration by Tanya Erzen (Beacon Press, 2017). Reprinted with permission from Beacon Press.