Abe Lincoln’s Involvement with Jews with coverage of early Zionist Henry Wentworth Monk

[CrackSmokeRepublican]

Interesting connection with Canadian Christian Zionist, Henry Wentworth Monk.

----------
Honest Abe loved the Jewish people. But could he have been one of us?

by Marnie Winston-Macauley

On February 12, 1809, a young, poor, woman from Virginia, Nancy Hanks Lincoln, gave birth to a son in a log cabin built along the banks of Nolin Creek (now Hodgenville, Kentucky.) Her son, Abraham, become one of America's most admired Presidents.

Lincoln was also beloved in his time (by the North), and was held in high regard by Jewish Americans for his moral and spiritual convictions. As he never identified with a specific faith there has been much speculation about his "Jewish roots," especially given the mutual admiration between Lincoln and his Jewish friends and advisors, along with his pro-Jewish policies. Let's look first at how the 16th President stood up for the Jews and was a true "mensch."

    Let's look at how the 16th President stood up for the Jews and was a true "mensch."

Lincoln's Jewish Involvement

*Lincoln was the first President to make it possible for rabbis to serve as military chaplains by signing the 1862 Act of Congress which changed the law that had barred all but Christian clergymen from the role. It all started on September 8, 1861, when a 30-year-old Philadelphia cantor, Michael Mitchell Allen, returned to his encampment with the 65th Regiment of the Fifth Pennsylvania Cavalry, known as Cameron's Dragoons. The regiment of 1,200 men, mostly Jews, elected him their chaplain. Complaints flew up the military ladder. Lincoln, then signed the Act, and Jewish chaplains have been serving in the American Armed Forces ever since.

*He was also the first, and happily, the only President who was called upon to revoke an official act of anti-Semitism by the U.S. government. He canceled General Ulysses S Grant's "Order No. 11" expelling all Jews from Tennessee from the district controlled by his armies during the Civil War. (Grant denied personal responsibility for this act attributing it to his subordinate.)

*Shortly after delivering the Emancipation Proclamation, Lincoln met Canadian Christian Zionist, Henry Wentworth Monk, who expressed hope that Jews who were being oppressed in Russia and Turkey be emancipated "by restoring them to their national home in Palestine." Lincoln replied this was "a noble dream and one shared by many Americans."

    Factoid: Edward Rosewater, a young Jewish member of the Telegraphers Corps of the Union Army, transmitted President Abraham Lincoln's Gettysburg Address in 1863. President Lincoln was a frequent visitor to read the field dispatches. After the war, Rosewater founded the Omaha Daily Bee, and was elected and appointed to public offices.

*Lincoln and Jewish lawyer Abraham Jonas (1801-1864) were intimate confidantes. In one correspondence between them Lincoln wrote: "You are one of my most valued friends." The friendship began soon after Jonas settled in Quincy, Illinois in 1838. When Lincoln visited Quincy in 1854, he spent most of his time with Jonas, who came from Kentucky where he served in the State Legislature for four terms. From 1849 to 1851, he was postmaster and Lincoln re-appointed him in 1861. More, Jonas was one of the first to suggest Lincoln for the presidency when Horace Greeley, the editor of the New York Daily Tribune, went to Quincy in December 1858 to meet with leading Republicans to discuss the election of 1860.

*Lincoln and Jewish doctor Isachar Zacharie, an English-born chiropodist, met in September 1862 professionally. The President gave him the following testimonial: "Dr. Zacharie has operated on my feet with great success, and considerable addition to my comfort." Zacharie became both friend and emissary for Lincoln. The New York World wrote that the chiropodist "enjoyed Mr. Lincoln's confidence perhaps more than any other private individual." Zacharie also actively solicited the Jewish vote for Lincoln.

*Lincoln was exceptionally generous to prominent rabbi Dr. Morris J. Raphall of Congregation B'nai Jeshurun. The Rabbi had met Lincoln only once, but asked a favor of the president regarding his son. Raphall told his congregants, Lincoln had "granted it lovingly, because he knew the speaker to be a Jew-because he knew him to be a true servant of the Lord." Lincoln did more for Raphall's son-in-law, Captain C. M. Levy. Levy had been distributing special food and clothing to Jewish soldiers in Washington's hospitals. When he was dismissed from service, Lincoln came to his rescue.

Was "Honest Abe" Really Abe Lin-Cohen --an MOT?

In his study of American Jewry and the Civil War (Philadelphia, 1951), Bertram W. Korn writes that in the eulogy Rabbi Isaac M. Wise delivered after Lincoln's assassination, he said: "The lamented Abraham Lincoln believed himself to be bone from our bone and flesh from our flesh. He supposed himself to be a descendant of Hebrew parentage. He said so in my presence."

Ever since, speculation has been rife. Google "Abraham Lincoln Jewish" and a plethora of articles appear.

The "Case for Jewish Lincoln":

His close friendships with prominent Jews, along with his pro-Jewish policies.
    While Lincoln never professed belonging to a specific faith, he would often refer to his beliefs citing the 20th chapter of the Book of Exodus – the Ten Commandments.
    His name was Abraham. His great-grandfather was named Mordechai.
    His ancestors came from the town of Lincoln in eastern England, established in 1159, it has an interesting Jewish history. During Crusader riots, the Sheriff of Lincoln and the Bishop of London saved the Jews by giving them official protection and taught love of Jews to parishioners. It's been postulated that when the Jews were ordered out of England, Abraham Lincoln's ancestors may have been Conversos.
    When Lincoln was assassinated, Jewish communities sat Shiva. Rabbis around the country eulogized the fallen President.
    Lincoln was described as having Sephardic features.

The answer? At present the above "proof" is purely speculation and "evidence" by association. Lincoln's son Robert Todd Lincoln denied the admission of Hebrew ancestry and dismissed the exchange between Lincoln and the rabbi as a "pleasantry."

Click here to receive Aish.com's free weekly email.

There isn't a shred of credible evidence to substantiate Rabbi Wise's assertion that Lincoln identified as having a Jewish heritage, nor was Lincoln known to have shared similar comments to his close Jewish friends, something he surely would done as "Honest Abe" wrote them of many other intimate and political details.

Yet, no doubt Abraham Lincoln could not have been more supportive, sympathetic, or friendlier to the Jews, if he had indeed been one of us.

Ironically, the Lincoln head penny was designed by Russian-Jewish immigrant, Victor David Brenner in 1909 to celebrate Lincoln's 100th birthday. Happy birthday, Mr. President.  


http://www.aish.com/j/f/Abraham_Lincoln ... _Jews.html


----------

Henry Wentworth Monk

Henry Wentworth Monk (April 6, 1827 – August 24, 1896) was a Canadian Christian Zionist, mystic, Messianist, and millenarian. Some have credited him with predicting the formation of the United Nations and both World Wars, although these claims are of questionable scholarly merit. To this day, Monk remains a very obscure historical figure, something which is unlikely to change.

Biography

Monk was born on April 6, 1827, in March Township, Ontario a tiny and remote agricultural community along the Ottawa River. He showed an inclination towards reading and writing at a young age, and when he was seven years old, his father scraped together enough funds to send him to Christ's Hospital in England to be formally educated. Monk found life there unbearable, and would often take refuge in escapist fantasies as a means of coping with reality. After leaving Christ's Hospital, he studied divinity for a while in London, but returned to Canada in the 1840s.

It was in London that Monk was first exposed to Zionist thought. An early incident that had tremendous impact on his young mind was when he heard speech by Lord Shafesbury in 1839 or 1840. Shafesbury, at the time, showed great interest in establishing a British protectorate in Palestine, and restoring the Jews to their "rightful home." Monk was apparently very moved by the speech and began reading whatever he could find on the subject of proto-Zionism and the Jewish diaspora. He would later come into contact with Edward Cazalet, a British Jew, who wanted to establish a Jewish state in Palestine as a safe haven for the oppressed Jews of the world. He was also profoundly affected by the Damascus affair of 1840, and wrote that the anti-Jewish violence perpetrated there deeply disturbed and saddened him.

Upon returning to Canada, he began corresponding with Christian proto-Zionists in the United States (mostly mystics and millenarians). A pivotal moment would come, when, in 1852, he decided he had discovered the "correct" interpretation of the Book of Revelation, after which he took a vow of poverty and left for Palestine as soon as his meager funds would allow. It was during this first stay in Palestine (which lasted just under two years) that he finished his interpretation of Revelation, formed the majority of the ideas he would stand by for the remainder of his life, and formed some friendships that would last that duration as well, most notably with the painter William Holman Hunt. Hunt painted his portrait, in which he is posed holding a copy of the New Testament and a recent issue of The Times newspaper, referring to his attempt to link Revelation to recent events. Behind him is an opaque glass window, referring to St. Paul's words that believers can only see the truth "through a glass, darkly". Hunt was also to help secure the funding of Monk's book on Revelation, thanks to a donation from John Ruskin.

For the next two decades, he split his time between Canada, the United States, Palestine, and Europe, trying to raise funds and lobbying for his cause. He proposed marriage to a woman from March Settlement named Anna Greene, but was rejected (prompting his second extended trip to Palestine). Eventually, in the 1870s, Monk settled in Ottawa, where he would become something of a public figure. He would lobby Parliament, stand for the House of Commons once (in 1887), produce most of his surviving written works, and launch the Palestine Restoration Fund (in 1875), which he would work on until his death. He died on August 24, 1896. His passing was mentioned in newspapers in Ottawa and Montreal, and he was eulogized as a philosopher, a moralist, and a crusader for justice. Today, he is almost completely forgotten.

Thought and work

Monk's solution to the troubles of the world was derived from his interpretation of Revelation. He argued that Revelation predicted that a "great light" would "very . . . suddenly and unexpectedly overwhelm Christendom." He also cited Revelation's mention of Michael, the man-child. Michael would supposedly stand alone in the Kingdom of God for a time, only to be suddenly recognized by the world, which he would then rule with his "rod of iron." Monk was convinced that what Revelation was foretelling was the establishment of Palestine as a sort of global capital, which would serve two functions: firstly, a neutral ground where nations could settle their disputes via a permanent international tribunal, and secondly, a safe haven for the beleaguered Jews of the world. He believed that the "rod of iron" mentioned was the international tribunal, and the "great light" that would "overwhelm Christendom" was the return of the Jews to Palestine, and its establishment as a world capital. He fleshed out this idea with several very disparate philosophies.

Mystic, Messianic, and millenarian aspects

Monk's rooting in Christian mysticism came at an early age, at Christ's Hospital. As previously mentioned, he would often escape his harsh daily reality with fantasy. At the school, this type of behavior was supposedly not uncommon and, combined with the heavily religious curriculum, it produced many boys that harbored mystic Christian beliefs. Monk was definitely one of them, and it would influence him throughout his life, most prominently in his belief in a divine event that brings an end to global suffering: the coming of the Kingdom of God.

Aside from the Christian mysticist and millenarian elements, Monk's beliefs also bear resemblances to Jewish Messianism. He wrote that the Kingdom of God's coming would "immediately have the effect of arousing the millions of poverty-stricken Jews in Russia, and elsewhere, so that they would realize that the time has now arrived at last for the fulfillment of Divinely inspired prophecies in reference to the ultimate restoration of their own country." It would seem that the coming of the Great Redeemer, the Messiah, was what he had in mind.

Industrialist and modernist aspects

During his stay in London, Monk had been greatly impressed with the results of the Industrial Revolution, particularly in the fields of transportation and communication (he would later claim that the Bible had predicted the railroad and the telegraph). He viewed the machine as a liberating force, a means with which to end the poverty-stricken and backwards state of so many of the world's people (in particular, Russian Jewry). In The People and the Policy he wrote that it is not enough for Christians to pray for the coming of the Kingdom of God as they have always done: to realize the Kingdom, there must be prayer, and concrete steps of action on the part of all of Christendom. This emphasis on action, and by extension the human will, as a necessity of creating a better world is of considered to be of a modern nature.

Monk kept this modernism rooted in religion though. According to his calculations, he claimed, the Books Daniel and Revelation predicted the "Dark Ages" would last until around 1935. He believed this was an indication that the science of the day would be the shining light of the world, bringing about the "new dawn."

Monk also proposed some extremely idiosyncratic theories of planetary motion in several books written during the 1880s.

Political aspects

Despite believing that the Kingdom of God, as he envisioned it, was divinely preordained, Monk had few or no reservations about using political will and power to achieve his vision. For example, in 1872, a Board of Arbitration was convened in Switzerland to settle a dispute between the United States and Britain over losses of merchant ships during the American Civil War. During the deliberations, Monk wrote to U.S. President Ulysses S. Grant, urging that this board be made permanent and set up in Jerusalem.

Monk also thought that a powerful sponsor nation could unilaterally achieve his goals, and he placed his greatest hopes for a such a sponsor nation in Great Britain. He believed that Anglophone nations were the most advanced in the world, and, as the leading nation of the leading group of nations, Great Britain was best suited to aid in the coming of the Kingdom of God on earth.

Moralist aspects

A good number of the pleas Monk made on behalf of world Jewry were on strictly moral and humanitarian grounds. In some cases, he merely pointed out the poverty so many European Jews lived in, the antisemitism they had to endure on a daily basis, and the general injustices visited upon them in their countries of residence. He came to the conclusion that the only way to alleviate their suffering was to return them to the Holy Land.

He also invoked moral responsibility, suggesting many times that in restoring the Jews to Palestine, the nations of Europe and North America would be atoning for all the injustices they had perpetrated on the Jewish people over the centuries.

Since Monk believed the international tribunal he envisioned would end war and conflict, the moralist element of such an idea hardly needs explanation. Similar to some of his Zionist arguments, he emphasized that the world's leading nations needed to take the responsibility of creating such a body, to save mankind from itself.

Notable achievements

Monk was never particularly successful in his life's work. He received scant attention from the politicians he lobbied, and had little impact on the growing Zionist movement in Europe and North America. His writings were not widely distributed, though some were translated into Hebrew and printed in the periodical Hamagid, based in Lyck, in what was then Prussia.

The closest he came to any sort of practical success was on March 23, 1896, when one George Moffat, an MP from Dalhousie, New Brunswick, put forth a motion (in response to Monk's copious letter to he and his colleagues) in Parliament to discuss Canadian sponsorship of an international tribunal, convened in Jerusalem. Though it was the first time such a proposition had been discussed in a legislative body of the English-speaking world, the motion was sidelined, and Parliament adjourned soon afterward.

Also, none other than Abraham Lincoln, not long after signing the Emancipation Proclamation, showed sympathy for Monk's pleas to end the suffering of Russian and Turkish Jews by "restoring" them to Palestine. Lincoln did not pursue the matter any further, and his assassination soon after made his interest inconsequential.
Prescience

As early as the 1870s, Monk wrote of the need for a modern port in Haifa and large-scale land reclamation if Palestine were to be settled by large numbers of Jews. Both these assertions proved true, and were fulfilled in time.
Psychological and emotional factors

It is important to consider Monk's psychological and emotional makeup when looking at his writings.

As previously mentioned, Monk often escaped the miserable life he led at Christ's Hospital through fantasy and daydreams. His second trip to Palestine may have been an adult episode of this, escaping the dejection he felt after Anna Greene declined his offer of marriage.

His stay at Christ's Hospital affected him in other ways too. He was taken from his home at a very young age and placed suddenly amidst the grime and squalor of 1830s and 1840s London. As an old man, he expressed a tremendous amount of resentment at this event in his young life. It seems to have influenced the development of his Zionist ideas, with London being the Babylon of his youth. This is most evident in a map he drew of his proposed plan for Jewish resettlement in Palestine: it closely resembles the original plan of March Settlement, perhaps the Zion to London's Babylon.

In adult life, Monk demonstrated a general lack of perspective, never really abandoned his rather blind idealism, and, at times, had ideas that bordered on the insane. He once described his interpretation of Revelation as the "most important work of the present time." He sometimes remarked that he himself might be the Michael mentioned in Revelation. Like the proponents of British Israelism, he believed that European peoples were the descendants of the Ten Lost Tribes of Israel.

http://en.wikipedia.org/wiki/Henry_Wentworth_Monk

Canada and Israel: Building Apartheid
by Yves Engler

(Fernwood Publishing,
2010;
$14.95)

Zionism's roots in Canada are Christian as well. At the time of Confederation Canada's preeminent Christian Zionist was Henry Wentworth Monk. Monk "took part in the first attempt at a Zionist agricultural settlement in Palestine," boasts his biography.

To buy Palestine from the Ottomans (Turkey) in 1875 he began the Palestine Restoration Fund. Unsuccessful, seven years later Monk took out an ad in the Jewish World proposing a "Bank of Israel" to finance Jewish resettlement. A history of the Canadian Jewish community explains:

"Henry Wentworth Monk, an eccentric but respected businessman, spent much of his time and money crusading for a Jewish homeland. In the 1870s and 1880s -- long before Theodore Herzl, the Austrian founder of Zionism, even thought of a Jewish state -- Monk took up a campaign in Canada and England to raise funds to buy land in Palestine for European Jews. In 1881 Monk even proposed setting up a Jewish National Fund. He issued manifestoes, wrote long articles, spoke to assorted meetings and lobbied extensively in England and Canada to realize his dream."

A speech in England by Anthony Ashley Cooper, Earl of Shaftesbury, in 1839 or 1840 was Monk's first encounter with Zionist thinking. Shaftesbury, who came up with the infamous Zionist slogan "a land without people for a people without a land," wanted Jews to go to their "rightful home" (Palestine) under a British protectorate. "The Earl of Shaftesbury was the first millennariast, or restorationist, to blend the biblical interest in Jews and their ancient homeland with the cold realities of [British imperial] foreign policy." He got Britain's foreign secretary to appoint the first British consul to Jerusalem in 1839.

For his part, Monk called for the British Empire to establish a "Dominion of Israel", similar to the Dominion of Canada. "Monk believed that Palestine was the logical center of the British Empire, and could help form a confederation of the English speaking world." As part of his campaign to have Britain take up the Zionist cause, Monk sent a letter to A.J. Balfour (who became British Foreign Secretary and authored the Balfour Declaration) entitled "Stand Up O Jerusalem." Monk's biography notes: "At the end of his life he wrote to Lord Balfour, in 1896, a remarkable letter which contributed to the thinking that led up to the issue of the Balfour Declaration of Palestine 20 years later." While there is little evidence that Balfour was indeed influenced by Monk, some of his works were read into the Canadian Senate's records.

Monk was not alone in Canada. "There were a number of others, mostly clergyman but also some politicians and journalists, who took up the Zionist cause in those years." Leading British Christian Zionist John Nelson Darby made seven missions to Canada and the U.S. between 1862 and 1877 while "for many years, [Charles] Russell's popular sermons linking biblical prophecy with contemporary events [in Palestine] were reproduced in over 1,500 newspapers in the USA and Canada." After serving as pastor of the American church in Jerusalem, Reverend Albert Thompson, a Canadian, returned in the 1910s to lecture widely on "the Jewish colonies" in the holy land "turning the wilderness into a very garden of the Lord." This was supposed to prepare the way for restoration and the second coming of Jesus.

Widely viewed as the father of Jewish Zionism, Austrian-born Theodore Herzl worked closely with leading German Christian Zionist Rev William H. Hechler, chaplain to the British Embassy in Vienna. He arranged for Herzl to meet Germany's Kaiser Wilhelm II and the Ottoman sultan. Spurred by Christian Zionism, flourishing European nationalist ideologies and growing Western involvement in the Middle East, in 1897 Herzl organized the first Zionist conference in Basel, Austria. The next year Zionist organizations were established in Toronto, Kingston, Winnipeg, Hamilton, Ottawa, Quebec and Montreal. "When the Zionist Federation was formed in Canada there was scarcely a convention that was not attended by a number of leading Canadian Christians, and there were always effusive greetings from Cabinet ministers, mayors, lieutenant governors and other officials."

In 1910 the president of the Federation of Zionist Societies of Canada, Clarence De Sola, described the fortuitous political climate within which he operated. "The secular press of Canada has always been friendly to the Zionist movement. The Christians in this country, as a rule, are very friendly to Zionism as they see in it the fulfilling of prophecies which they believe in just as we do. Consequently, their newspapers give us very cordial support."

Citing a mix of Christian and pro-British rationale, leading Canadian politicians repeatedly expressed support for Zionism. In 1907, two Ministers attended the Federation of Zionist Societies of Canada convention, telling delegates that "Zionism had the support of the government." Solicitor General (and later Prime Minister) Arthur Meighen proclaimed in November 1915: "I think I can speak for those of the Christian faith when I express the wish that God speed the day when the land of your forefathers shall be yours again. This task I hope will be performed by that champion of liberty the world over -- the British Empire."

Excerpt from Canada and Israel: Building Apartheid by Yves Engler published by Fernwood Publishing. Reprinted with permission.

http://rabble.ca/books/reviews/2010/03/ ... nist-roots

[CrackSmokeRepublican]

The author doesn't appear J-Tribe but not exactly sure...--CSR

----------
Canada's zionist roots.

By Yves Engler
Posted on 2010/03/18   

In this excerpt Yves Engler recounts Canada's zionist past

-----------------

Canada and Israel: Building Apartheid by Yves Engler (Fernwood Publishing, 2010; $14.95)

Zionism's roots in Canada are Christian as well. At the time of Confederation Canada's preeminent Christian Zionist was Henry Wentworth Monk. Monk "took part in the first attempt at a Zionist agricultural settlement in Palestine," boasts his biography.

To buy Palestine from the Ottomans (Turkey) in 1875 he began the Palestine Restoration Fund. Unsuccessful, seven years later Monk took out an ad in the Jewish World proposing a "Bank of Israel" to finance Jewish resettlement. A history of the Canadian Jewish community explains:

"Henry Wentworth Monk, an eccentric but respected businessman, spent much of his time and money crusading for a Jewish homeland. In the 1870s and 1880s — long before Theodore Herzl, the Austrian founder of Zionism, even thought of a Jewish state — Monk took up a campaign in Canada and England to raise funds to buy land in Palestine for European Jews. In 1881 Monk even proposed setting up a Jewish National Fund. He issued manifestoes, wrote long articles, spoke to assorted meetings and lobbied extensively in England and Canada to realize his dream."

A speech in England by Anthony Ashley Cooper, Earl of Shaftesbury, in 1839 or 1840 was Monk's first encounter with Zionist thinking. Shaftesbury, who came up with the infamous Zionist slogan "a land without people for a people without a land," wanted Jews to go to their "rightful home" (Palestine) under a British protectorate. "The Earl of Shaftesbury was the first millennariast, or restorationist, to blend the biblical interest in Jews and their ancient homeland with the cold realities of [British imperial] foreign policy." He got Britain's foreign secretary to appoint the first British consul to Jerusalem in 1839.

For his part, Monk called for the British Empire to establish a "Dominion of Israel", similar to the Dominion of Canada. "Monk believed that Palestine was the logical center of the British Empire, and could help form a confederation of the English speaking world." As part of his campaign to have Britain take up the Zionist cause, Monk sent a letter to A.J. Balfour (who became British Foreign Secretary and authored the Balfour Declaration) entitled "Stand Up O Jerusalem." Monk's biography notes: "At the end of his life he wrote to Lord Balfour, in 1896, a remarkable letter which contributed to the thinking that led up to the issue of the Balfour Declaration of Palestine 20 years later." While there is little evidence that Balfour was indeed influenced by Monk, some of his works were read into the Canadian Senate's records.

(Pretty certain the Rothschild came in contact with Monks' works along with Charles Russell's and then probably deemed "Jerusalem" should become the capital of the "World" (ala the Protocols of the Elders of Zion) for Jewish interests. The Rothschilds with their Masonic henchmen desired to rebuild the "Temple" for the global Sanhedrin-Rabbis.  The "Temple" is not a temple to the God of the OT but to a pagan Jupiter-Saturn-mystical-magick worldly figure that the Rabbis worship from sources handed down in capitivity from Babylon in the 6th century B.C..  This diabolical "stew" is still cooking with the Chuck Missler types and the Netanyahu-Likud types employing WMD and blackmail...   --CSR)

Monk was not alone in Canada. "There were a number of others, mostly clergyman but also some politicians and journalists, who took up the Zionist cause in those years." Leading British Christian Zionist John Nelson Darby made seven missions to Canada and the U.S. between 1862 and 1877 while "for many years, [Charles] Russell's popular sermons linking biblical prophecy with contemporary events [in Palestine] were reproduced in over 1,500 newspapers in the USA and Canada." After serving as pastor of the American church in Jerusalem, Reverend Albert Thompson, a Canadian, returned in the 1910s to lecture widely on "the Jewish colonies" in the holy land "turning the wilderness into a very garden of the Lord." This was supposed to prepare the way for restoration and the second coming of Jesus.

Widely viewed as the father of Jewish Zionism, Austrian-born Theodore Herzl worked closely with leading German Christian Zionist Rev William H. Hechler, chaplain to the British Embassy in Vienna. He arranged for Herzl to meet Germany's Kaiser Wilhelm II and the Ottoman sultan. Spurred by Christian Zionism, flourishing European nationalist ideologies and growing Western involvement in the Middle East, in 1897 Herzl organized the first Zionist conference in Basel, Austria. The next year Zionist organizations were established in Toronto, Kingston, Winnipeg, Hamilton, Ottawa, Quebec and Montreal. "When the Zionist Federation was formed in Canada there was scarcely a convention that was not attended by a number of leading Canadian Christians, and there were always effusive greetings from Cabinet ministers, mayors, lieutenant governors and other officials."

In 1910 the president of the Federation of Zionist Societies of Canada, Clarence De Sola, described the fortuitous political climate within which he operated. "The secular press of Canada has always been friendly to the Zionist movement. The Christians in this country, as a rule, are very friendly to Zionism as they see in it the fulfilling of prophecies which they believe in just as we do. Consequently, their newspapers give us very cordial support."

Citing a mix of Christian and pro-British rationale, leading Canadian politicians repeatedly expressed support for Zionism. In 1907, two Ministers attended the Federation of Zionist Societies of Canada convention, telling delegates that "Zionism had the support of the government." Solicitor General (and later Prime Minister) Arthur Meighen proclaimed in November 1915: "I think I can speak for those of the Christian faith when I express the wish that God speed the day when the land of your forefathers shall be yours again. This task I hope will be performed by that champion of liberty the world over — the British Empire."

Excerpt from Canada and Israel: Building Apartheid by Yves Engler published by Fernwood Publishing. Reprinted with permission.

Yves Engler's book tour starts next week with dates in British Columbia, Alberta and Saskatchewan. For more info visit his website.

http://kanan48.wordpress.com/2010/03/18 ... ist-roots/

[CrackSmokeRepublican]

Related organization now in conflict with the "settled" J-Tribers:

========

Church's Ministry Among Jewish People (London Society for Promoting Christianity Among the Jews)

Church's Ministry Among Jewish People (CMJ) (formerly the London Jews' Society or the London Society for Promoting Christianity Amongst the Jews) is an Anglican missionary society founded in 1809.[1]

History

Hospital founded by the London Jews Society, Jerusalem

The society began in the early 19th century, when leading evangelicals, including members of the influential Clapham Sect such as William Wilberforce, and Charles Simeon, decided that there was an unmet need to promote Christianity among the Jews. In 1809 they formed the London Society for Promoting Christianity Amongst the Jews. The Jewish missionary Joseph Frey is often credited with the instigation of the break with the London Missionary Society. A later missionary was C. W. H. Pauli.

Abbreviated forms such as the London Jews' Society or simply The Jews' Society were adopted for general use. The original agenda of the society was:

Declaring the Messiahship of Jesus to the Jew first and also to the non-Jew
    Endeavouring to teach the Church its Jewish roots
    Encouraging the physical restoration of the Jewish people to Eretz Israel - the Land of Israel
    Encouraging the Hebrew Christian/Messianic Jewish movement[2]

The society's work began among the poor Jewish immigrants in the East End of London and soon spread to Europe, South America, Africa and Palestine.[3] In 1811, a five-acre field on the Cambridge Road in Bethnal Green, east London, was leased as a centre for missionary operations. A school, training college and a church called the Episcopal Jews' Chapel were built here. The complex was named Palestine Place.[4][5][6] In 1813, a Hebrew-Christian congregation called Benei Abraham (Children of Abraham) started meeting at the chapel in Palestine Place. This was the first recorded assembly of Jewish believers in Jesus and the forerunner of today's Messianic Jewish congregations.[7]

The London Jews Society was the first such society to work on a global basis.[8] In 1836, two missionaries were sent to Jerusalem: Dr. Albert Gerstmann, a physician, and Melville Bergheim, a pharmacist, who opened a clinic that provided free medical services. By 1844, it had become a 24-bed hospital.[9]

In its heyday, the society had over 250 missionaries.[10] It supported the creation of the post of Anglican Bishop in Jerusalem in 1841, and the first incumbent was one of its workers, Michael Solomon Alexander.[11] The society was active in the establishment of Christ Church, Jerusalem, the oldest Protestant church in the Middle East, completed in 1849.[12]

In 1863, the society purchased property outside the walls of the Old City of Jerusalem. In 1897, they opened a hospital on the site, designed by architect Arthur Beresford Pite. Today, the building houses the Anglican International School Jerusalem, which is operated by the society.[13]

In 1914, the society was described as

...the oldest, largest, richest, most enterprising, and best organized of its type, and has auxiliary societies throughout the British Isles and Canada. The society, whose income in 1900-01 was £46,338, with an expenditure of £36,910, employed at 52 missionary stations 199 workers, among them 25 clergymen, 19 physicians, 34 female missionaries, 20 lay missionaries, 35 colporteurs, 58 teachers, and 8 apothecaries. Of these, 82 were converts from Judaism. Of the 52 stations 18 are in England, 3 in Austria, 1 in France, 4 in Germany, 2 in Holland, 1 in Italy, 4 in Rumania, 1 in Russia, 1 in Constantinople; in Asia there are 10 stations, among them Jerusalem with 27 workers; in Africa there are 7 stations. About 5,000 Jews have been baptized by the society since its foundation. Its principal organs are the Jewish Missionary Intelligence and the Jewish Missionary Advocate.[14]

The organisation is one of the eleven official mission agencies of the Church of England.[17] It currently has branches in the United Kingdom, Israel, Ireland, the USA, Canada, South Africa, Hong Kong, and Australia.[18]

In response to changing attitudes towards outreach and the Jewish people, the society has changed its name several times over the years, first to Church Missions to Jews, then The Church's Mission to the Jews, followed by The Church's Ministry Among the Jews, and finally to the current name of The Church's Ministry Among Jewish People, which was adopted in 1995.

The society's historic archives are stored by the Bodleian Library in Oxford England.[15] A history of the society was published in 1991.[16]

Current activities

The organisation is one of the ten official mission agencies of the Church of England.[17] It currently has branches in the United Kingdom, Israel, Ireland, the USA, South Africa, and Australia.[18]

The organisation marked its bicentenary in 2009 with four special church services around the United Kingdom.[19]
Current issues

The missionary focus of CMJ attracts criticism from the Jewish community who regard such activities as highly detrimental to Jewish-Christian relations. For example, Rabbi Shmuel Arkush of Operation Judaism, a Jewish organisation dedicated to opposing missionaries, has called for CMJ to be disbanded.[20]

In 1992, George Carey became the first Archbishop of Canterbury in 150 years to decline to be the Patron of CMJ, a decision that was praised by Jewish leaders and reported as the front-page headline in The Jewish Chronicle.[21] Subsequent reports confirmed that the Archbishop, the most senior figure in the Anglican Church, did not wish to endorse the organisation's missionary work, which he felt was damaging to interfaith relations.[22][23][24]

In addition, CMJ has often adopted a Zionist position, and expressed the view that the Jewish people deserved a state in the Holy Land decades before Zionism began as a movement. It supported the re-establishment of the state of Israel in 1948 and continues to engage in pro-Israel advocacy. This has drawn criticism from opponents of Christian Zionism such as Stephen Sizer.[25] A detailed response to Sizer's criticisms was produced by the then General Director of CMJ, Tony Higton.[26] Christ Church holds a view that is sometimes seen as Zionism but always viewed as sympathetic to the Jewish people.

A further source of tension has been the unusual situation whereby the Anglican Bishop in Jerusalem did not receive jurisdiction over Christ Church, Jerusalem once St. George's Cathedral, Jerusalem was constructed in 1899. Many of the bishops have not shared CMJ's convictions or their desire to take the gospel to the Jewish community, but Christ Church belongs to CMJ, which has always had the status of an independent Anglican society, and consequently the bishops do not have control over the church or its activities.[27] Through all the opposition, CMJ continues its pro-Israel advocacy.

[FrankDialogue]

Yeah, I know about Wentworth Monk: he was an early advocate the 'Anglo-Israelism' sect of Christian identity, that became quite popular with Herbert Armstrong in the USA...To me, these fellows all misinterprate the Book of Revelation, and certainly confuse 'Jews' with the ancient Israelites...'Israel', from the Hebrew, is simply translated as 'one who wrestles/struggles with the spirit of God'...No mention of 'Jews'.

You're correct, no evidence of Lincoln having Jewish heritage...More circumstantial evidence of the Jewish Rothschilds having him shot.

There's a new movie out called 'Lincoln', and Talmudvision and their movies critics are being quite complementary.

[CrackSmokeRepublican]

Yeah, I know about Wentworth Monk: he was an early advocate the 'Anglo-Israelism' sect of Christian identity, that became quite popular with Herbert Armstrong in the USA...To me, these fellows all misinterprate the Book of Revelation, and certainly confuse 'Jews' with the ancient Israelites...'Israel', from the Hebrew, is simply translated as 'one who wrestles/struggles with the spirit of God'...No mention of 'Jews'.

You're correct, no evidence of Lincoln having Jewish heritage...More circumstantial evidence of the Jewish Rothschilds having him shot.

There's a new movie out called 'Lincoln', and Talmudvision and their movies critics are being quite complementary.

Thanks for the info Frank.

This is also likely related to Monk's legacy in Canada:

Canadian Ivan Rand and the UNSCOP Papers -- Creates Israel in 1948

viewtopic.php?f=41&t=13095&p=50559