Cromwell and the Genesis of Anglo-Zionism

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The Sword, the Bursa, and the Temple: Cromwell and the Genesis of Anglo-Zionism
https://www.incorectpolitic.com/sabia-bursa-si-templul-cromwell-si-geneza-anglo-sionismului/

MECHANICALLY TRANSLATED FROM ROMANIAN

In the official historiography of modern England, Oliver Cromwell (1599–1658) is often presented as the symbol of "religious liberation," parliamentarism, and the transition to constitutional order. However, a closer reading of his actions—especially the reopening of England's gates to the Sephardic Jewish community in 1656—reveals more than a simple religious reform: it is a founding moment of what we can define, with academic caution but conceptual firmness, as Anglo-Zionism.

In 1290, King Edward I of England issued the Edict of Expulsion of the Jews, amid social and religious tensions caused by their economic activity, particularly in the area of ��usury. Jews had already been subject to severe restrictions since the reign of Henry III, including the obligation to live in special quarters, to wear distinctive signs, and to limit their activities to a few marginal economic niches. From 1290 until the 17th century, England had no officially organized Jewish community.

The situation changed radically with the establishment of the English Commonwealth (1649–1660), the republican-theocratic regime led by Oliver Cromwell after the execution of King Charles I. Cromwell, influenced by Puritan millenarian ideas, believed that the return of the Jews to England was a necessary condition for the fulfillment of biblical prophecies concerning the return of Christ. These ideas circulated intensively in Protestant nonconformist circles, being propagated, among others, by theologians such as Thomas Brightman and millenarian publicists such as John Dury.

In 1655, the Sephardic rabbi Menasseh ben Israel (1604–1657), who had settled in Amsterdam, came to London in person to plead with Cromwell for the readmission of Jews to the kingdom. Menasseh was the representative of an influential Sephardic community of Portuguese refugees who had settled in the Netherlands after expulsions from the Iberian Peninsula in the late 15th century. These Jews had extensive trade links in the Atlantic area – particularly in the sugar, tobacco, slave and diamond trade – and maintained close economic relations with the Dutch colonies in the Caribbean and Brazil.

The Whitehall Conference of December 1655, convened by Cromwell to consider Menasseh's request, failed to reach a clear consensus due to opposition from the Anglican clergy and the English commercial elite. In the absence of a formal decree, Cromwell applied a typically modern strategy: he allowed the return of the Jews de facto, without explicitly revoking the edict of 1290. Thus, from 1656 onwards, a Jewish community – almost exclusively composed of Portuguese Sephardic Jews – established itself in London, inaugurating the first post-medieval synagogue (Bevis Marks Synagogue, inaugurated in 1701) and organizing a Jewish cemetery in Mile End.

It is important to emphasize that this readmission was not in the name of a universal humanism, but was motivated by very specific economic and geopolitical considerations. Cromwell aimed to attract to England the circulating Jewish capital, financial expertise, and Sephardic trade networks that could weaken the hegemony of Spain and the Habsburg Empire. In addition, the Jews of Amsterdam held a banking and logistical network essential in the naval competition between the Netherlands and England for supremacy in the Atlantic.

At this point in history, a subtle but decisive mutation occurs: the fusion between Anglo-Saxon imperial ambitions and Jewish commercial networks becomes a systemic alliance. It is not a matter of simple cohabitation, but of the constitution of an ideological and financial bloc that will structure the geopolitics of the modern world. Cromwell, perhaps without fully understanding it, opened the way to a paradigm in which the Protestant state becomes the guarantor of Jewish financial interests, and Jewish capital becomes the indispensable ally of Anglo-Saxon imperialism.

This alliance would be perfected in the following centuries, with the founding of the Bank of England (1694), the consolidation of the London Stock Exchange (1801), and the support given by the British financial elites to the Zionist project starting with the Balfour Declaration (1917). In this sense, Cromwell is not just the figure of a theological rupture or a political revolution, but the archetypal initiator of Anglo-Zionism – that is, of that strategic, doctrinal, and financial alliance that transformed the Christian world into a vehicle for globalist domination.

Symbolically, what had begun as an act of "tolerance" turned into a structural reconfiguration of the European order. From a hierarchical, spiritual, and organic civilization, Europe gradually transformed into a contractual, mercantile, and mechanical system. In place of the Citadel came the Stock Exchange; in place of the Altar – the financial Temple. Cromwell was not just a Puritan dictator, but the architect of a world in which capital becomes the sole criterion of legitimacy, and Tradition is dissolved in the name of progress, credit, and circulation.

Today, as we witness the collapse of the post-war international order and the rekindling of the conflict between sovereignty and globalism, the Cromwellian lesson remains vital: behind every "reform" lies an ideological project. And behind every geopolitical alliance lies a spiritual or anti-spiritual interest. If Europe wants to be reborn, it must rediscover its roots and break the pact with the profane Temple that, since Cromwell, has usurped its crown.

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