New Audio Book: Commissary to the Gentiles, part 2
American Dissident Voices broadcast of 14 December, 2019
by Kevin Alfred Strom
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TODAY we present the second and concluding part of “Commissary to the Gentiles” written by Jewish activist Marcus Eli Ravage in 1928. It is a most revealing piece. Ravage admits the Jewish role in radically changing the spiritual outlook of European Man, and suggests the Jewish creation of Christianity was the greatest blow to our race of all time — smirking as he does so, knowing that pious Christian Whites will blanch with fear and cognitive dissonance, and be unable to accept the truth.
“But,” some have protested since our broadcast of part 1 last week, “did not early Christianity teach Whites to act morally? — teach them quite the opposite of what modern Jewish movements, like the Frankfurt School and Cultural Marxism, teach? And did not some sects and some parts of the Christian scriptures preach against Jews?” To which I respond: That is not the point. What Christianity did was to center our spiritual beliefs on Jewish traditions, the Middle East, and Jehovah — a specifically Jewish god. The entirety of the Jewish Torah was incorporated into “our” Bible. The composite Jesus character they created was racially and culturally a Jew and his religion began as a Jewish sect, albeit a rebellious one. The fact that Paul was racially and culturally a Jew, as were many of his followers, is far more important than the fact that he sometimes railed against the Jewish establishment of his time — something that helped him gain non-Jewish, mostly White, adherents. Centering our spiritual side on Jewish traditions, Zion, and a Jewish “messiah” was enough. It set us up for all that was to come, for what is happening to us right now.
We now present this most important work, newly-recorded by Vanessa Neubauer — “Commissary to the Gentiles,” part 2. Listen:
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Commissary to the Gentiles (second part)
The Century Magazine, February 1928
by Marcus Eli Ravage
IT SEEMS, however, that Jesus before long realized the hopelessness of his political mission and turned his oratorical gifts and his great popularity with the masses in quite another direction. He began preaching a primitive form of populism, socialism and pacifism. The effect of this change in his program was to gain him the hostility of the substantial, propertied classes, the priests and patriots generally, and to reduce his following to the poor, labouring mass and the slaves.
After his death these lowly disciples formed themselves into a communistic brotherhood. A sermon their late leader had once delivered upon a hillside summed up for them the essence of his teachings, and they made it their rule of life. It was a philosophy calculated to appeal profoundly to humble people. It comforted those who suffered here on earth with promised rewards beyond the grave. It made virtues of the necessities of the weak. Men without hope in the future were admonished to take no thought for the morrow. Men too helpless to resent insult or injury were taught to resist not evil. Men condemned to lifelong drudgery and indigence were assured of the dignity of labour and of poverty. The meek, the despised, the disinherited, the downtrodden, were — in the hereafter — to be the elect and favoured of God. The worldly, the ambitious, the rich and powerful, were to be denied admission to heaven.
The upshot, then, of Jesus’ mission was a new sect in Judea. It was neither the first nor the last. Judea, like modern America, was a fertile soil for strange creeds. The Ebionim — the paupers, as they called themselves — did not regard their beliefs as a new religion. Jews they had been born, and Jews they remained. The teachings of their master were rather in nature of a social philosophy, an ethic of conduct, a way of life. To modern Christians, who never tire of asking why the Jews did not accept Jesus and his teachings, I can only answer that for a long time none but the Jews did. To be surprised that the whole Jewish people did not turn Ebionim is about as intelligent as to expect all Americans to join the Unitarians or the Baptists or the Christian Scientists.
In ordinary times little attention would been paid to the ragged brotherhood. Slaves and labourers for the most part, their meekness might even have been encouraged by the soldier class. But with the country in the midst of a struggle with a foreign foe, the unworldly philosophy took on a dangerous aspect. It was a creed of disillusion, resignation and defeat. It threatened to undermine the morale of the nation’s fighting men in time of war. This blessing of the peacemakers, this turning of the other cheek, this non-resistance, this love your enemy, looked like a deliberate attempt to paralyse the national will in a crisis and assure victory to the foe.
So it is not surprising that the Jewish authorities began persecuting the Ebionim. Their meetings were invaded and dispersed, their leaders were clapped into jail, their doctrines were proscribed. It looked for a while as if the sect would be speedily wiped out. Then, unexpected, the curtain rose on act three, and events took a sudden new turn.
Perhaps the bitterest foe of the sectaries was one Saul, a maker of tents. A native of Tarsus and thus a man of some education in Greek culture, he despised the new teachings for their unworldliness and their remoteness from life. A patriotic Jew, he dreaded their effect on the national cause. A travelled man, versed in several languages, he was ideally suited for the task of going about among the scattered Jewish communities to counteract the spread of their socialistic, pacifistic doctrines. The leaders in Jerusalem appointed him chief persecutor to the Ebionim.
He was on his way to Damascus one day to arrest a group of the sectaries when a novel idea came to him. In the quaint phrase of the Book of Acts he saw a vision. He saw, as a matter of fact, two. He perceived, to begin with, how utterly hopeless were the chances of little Judea winning out in an armed conflict against the greatest military power in the world. Second, and more important, it came to him that the vagabond creed which he had been repressing might be forged into an irresistible weapon against the formidable foe. Pacifism, non-resistance, resignation, love, were dangerous teachings at home. Spread among the enemy’s legions, they might break down their discipline and thus yet bring victory to Jerusalem. Saul, in a word, was probably the first man to see the possibilities of conducting war by propaganda.
He journeyed on to Damascus, and there, to the amazement alike of his friends and of those he had gone to suppress, he announced his conversion to the faith and applied for admission to the brotherhood. On his return to Jerusalem he laid his new strategy before the startled Elders of Zion. After much debate and searching of souls, it was adopted. More resistance was offered by the leaders of the Ebionim of the capital. They were mistrustful of his motives, and they feared that his proposal to strip the faith of its ancient Jewish observances and practices, so as to make it acceptable to Gentiles, would fill the fraternity with alien half- converts, and dilute its strength. But in the end he won them over, too. And so Saul, the fiercest persecutor of Jesus’ followers, became Paul, the Apostle to the Gentiles. And so, incidentally, began the spread into the pagan lands of the West an entirely new Oriental religion.
Unfortunately for Paul’s plan, the new strategy worked much too well. His revamped and rather alluring theology made converts faster than he had dared hope, or than he even wished. His idea, it should be kept in mind, was at this stage purely defensive. He had as yet no thought of evangelizing the world; he only hoped to discourage the enemy. With that accomplished, and the Roman garrisons out of Palestine, he was prepared to call a truce. But the slaves and oppressed of the Empire, the wretched conscripts, and the starving proletariat of the capital itself, found as much solace in the adapted Pauline version of the creed as the poor Jews before them had found in the original teachings of their crucified master. The result of this unforeseen success was to open the enemy’s eyes to what was going on. Disturbing reports of insubordination among the troops began pouring into Rome from the army chiefs in Palestine and elsewhere. Instead of giving the imperial authorities pause, the new tactics only stiffened their determination. Rome swooped down upon Jerusalem with fire and sword, and after a fierce siege which lasted four years, she destroyed the nest of the agitation (70 A.D.). At least she thought she had destroyed it.
The historians of the time leave us in no doubt as to the aims of Rome. They tell us that Nero sent Vespasian and his son Titus with definite and explicit orders to annihilate Palestine and Christianity together. To the Romans, Christianity meant nothing more than Judaism militant, anyhow, an interpretation which does not seem far from the facts. As to Nero’s wish, he had at least half of it realized for him. Palestine was so thoroughly annihilated that it has remained a political ruin to this day. But Christianity was not so easily destroyed.
Indeed, it was only after the fall of Jerusalem that Paul’s program developed to the full. Hitherto, as I have said, his tactic had been merely to frighten off the conqueror, in the manner of Moses plaguing the Pharaohs. He had gone along cautiously and hesitantly, taking care not to arouse the powerful foe. He was willing to dangle his novel weapon before the foe’s nose, and let him feel its edge, but he shrank from thrusting it in full force. Now that the worst had happened and Judea had nothing further to lose, he flung scruples to the wind and carried the war into the enemy’s country. The goal now was nothing less than to humble Rome as she had humbled Jerusalem, to wipe her off the map as she had wiped out Judea.
If Paul’s own writings fail to convince you of this interpretation of his activities, I invite your attention to his more candid associate John. Where Paul, operating within the shadow of the imperial palace and half the time a prisoner in Roman jails, is obliged to deal in parable and veiled hints, John, addressing himself to disaffected Asiatics, can afford the luxury of plain speaking. At any rate, his pamphlet entitled “Revelation” is, in truth, a revelation of what the whole astonishing business is about.
Rome, fancifully called Babylon, is minutely described in the language of sputtering hate, as the mother of harlots and abominations of the earth, as the woman drunken with the blood of the saints (Christians and Jews), as the oppressor of “peoples and multitudes and nations and tongues” and — to remove all doubt of her identity — as “that great city which reigned over the Kings of the earth.” An Angel triumphantly cries, “Babylon the great is fallen.” Then follows an orgiastic picture of ruin. Commerce and industry and maritime trade are at an end. Art and music and “the voice of the bridegroom and of the bride” are silenced. The gentle Christian conquerors wallow in blood up to the bridles of their horses. “Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.”
And what is the end and purpose of all this chaos and devastation? John is not too reticent to tell us. For he closes his pious prophecy with a vision of the glories of the new — that is, the restored — Jerusalem: not any allegorical fantasy, I pray you, but literally Jerusalem, the capital of a great reunited kingdom of “the twelve tribes of the children of Israel.”
Could any one ask for anything plainer?
Of course, no civilization could forever hold out against this kind of assault . By the year 200 the efforts of Paul and John and their successors had made such headway among all classes of Roman society that Christianity had become the dominant cult throughout the empire. Meantime, as Paul had shrewdly foreseen, Roman morale and discipline had quite broken down, so that more and more the imperial legions, once the terror of the world and the backbone of Western culture, went down to defeat before barbarian invaders. In the year 326 the emperor Constantine, hoping to check the insidious malady, submitted to conversion and proclaimed Christianity the official religion. It was too late. After him the emperor Julian tried to resort once more to suppression. But neither resistance nor concession were of any use. The Roman body politic had become thoroughly worm-eaten with Palestinian propaganda. Paul had triumphed.
This at least is how, were I an anti-Semite in search of a credible sample of subversive Jewish conspiracy, I would interpret the advent of a modified Jewish creed into the Western world.
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Thank you, Miss Neubauer. You’ve been listening to part 2, the final part, of “Commissary to the Gentiles,” originally written by Marcus Eli Ravage in 1928. Ravage brags about the spiritual defeat of our people, secure in his hubris — so he thinks — because of our unwillingness to ever abandon the imaginary Jewish “messiah” who has been embedded in our consciousness since childhood. But Ravage’s hubris is not justified. Many White people are throwing off the Jewish yoke. Ravage gives the game away.
The spiritual nature of European man has been deformed, twisted, and perverted by having a Middle Eastern religion imposed on us. That would be bad enough indeed, for our natural spirit needs to soar far higher than any Middle Eastern creed could ever allow — but even worse is having a religion forced on us that is linked to the Tribe that hates us and wants to kill us; that makes us worship that Tribe’s god as if it is our own; and gives that Tribe special privileges and semi-divine status. As a great Greek once said, “If you worship your enemy, you are defeated. If you adopt your enemy’s religion you are enslaved.”
And Whites have been enslaved. Our heads are now on the chopping block. But hundreds of thousands of us are awakening. Two million pages every month are read on nationalvanguard.org. Millions now know who is trying to kill us, and their methods. A Cosmotheist future beckons us. With your support, we will make that new and better future.
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You’ve been listening to American Dissident Voices, the radio program of the National Alliance. The National Alliance is working to educate White men and women around the world as to the nature of the reality we must face — and organizing our people to ensure our survival and advancement. We need your help to continue. Please send the largest contribution you can afford to National Alliance, Box 4, Mountain City, TN 37683 USA. You can also help us by visiting natall.com/donate. Once again, that address is Box 4, Mountain City, TN 37683 USA. Until next week, this is Kevin Alfred Strom reminding you to never give up.
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