"is not this the Christ?" - Jesus and James after the Resurrection

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Jesus and James after the Resurrection

It is said that Christ Jesus had a brother who eventually led Judaists in Jersalem after the resurrection of Christ.

According to Robert Funk, the Gospel of Mark shows that Jesus' mother and brothers were at first sceptical of Jesus' ministry but later became part of the Christian movement.[13][page needed] The biblical citation that Saint James ("the Lord's brother") presided over the Jerusalem church after the apostles dispersed[14] is built on to presume that other kinsmen of Jesus' also exercised some leadership among neighbouring Christian communities. Jewish Christian communities were expelled from Jerusalem by the Romans after the Bar Kochba revolt with the founding of Aelia Capitolina (c. 135).[14] Traditionally it is believed the Jerusalem Christians waited out the Jewish–Roman wars (66–135) in Pella in the Decapolis. The Jerusalem Sanhedrin relocated to Jamnia sometime c. 70.

At an earlier stage James[15] is said to have been granted a special appearance by the resurrected Jesus.[16] When Saint Peter, a leader of the church in Jerusalem left, it was James who became the principal authority and was held in high regard by the Jewish Christians.[17] Hegesippus reports that he was executed by the Sanhedrin in 62.[17]
http://en.wikipedia.org/wiki/Brothers_of_Jesus

But James or Jacob was not a follower of his brother Christ Jesus from the beginning.  Something changed James' mind to accept the teaching by Christ.

While James grew up in the same house with Jesus in Nazareth, he was miles apart from Jesus' thinking for the early part of his life. 

James did not grow up a believer (John:7:5). Though Jesus and James had the same mother, Jesus was the son not of Joseph, as James was, but of God the Father Himself—a fact that wouldn't fully sink into James'mind for years. It wasn't until Jesus' resurrection and His appearance to James and the disciples that James finally really understood who his half brother was.
http://www.ucg.org/christian-living/profiles-faith-james-half-brother-jesus 

It is said that faithful followers of Christ Jesus saw in person Christ Himself with their eyes three days or more after the resurrection of Christ.

But it is not depicted in the Bible so drastically as the case of St. Paul.  The encounter of St. Paul with the holy spirit of Christ Jesus on his way to Damascus is so vividly recited.  But, the appearance of Christ Jesus to his honest followers after the resurrection is told rather in a touch of mystery.

In my interpretation, one of mysterious figures Christ Jesus met in a high mountain was actually James.  

Mar 9:2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
Mar 9:3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.
Mar 9:4 And there appeared unto them Elias with Moses: and they were talking with Jesus.

And, also in my interpretation, the angel who met with some Jesus' disciples at the entrance of the tomb of Jesus was actually James.

Mar 16:3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?Mar 16:4 And when they looked, they saw that the stone was rolled away: for it was very great.Mar 16:5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.Mar 16:6 And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.Mar 16:7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

Christ Jesus told His brother James to come and help Him resurrect in the tomb after the crucifixion, in my interpretation.

But strangely, Christ Jesus would not present Himself openly to Roman and Judaist authorities so as to overwhelm them with His power proven by the resurrection.  Rather mysteriously, Christ Jesus made an appearance only to some of His disciples and followers.

Mar 16:12 After that he appeared in another form unto two of them, as they walked, and went into the country.Mar 16:13 And they went and told it unto the residue: neither believed they them.Mar 16:14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 

Specifically what was "another form" stated in Mar 16:12?  Why would not Christ Jesus act and preach in the same manner as He had done before the crucifixion?

The key to an answer to this question is in James.  He is the only person who knew what happened to Christ Jesus after the resurrection, since James, looking like an angel, helped Christ Jesus get out of the tomb.  However, all we know is that James became the leader of the so-called Judaist Christians in Jerusalem while St. Paul was preaching to gentiles outside Palestine.

In the non-canonical Gospel of Thomas, Jesus names James his successor: "The disciples said to Jesus, 'We know that you will depart from us. Who will be our leader?' Jesus said to them, "Where you are, you are to go to James the Just, for whose sake heaven and earth came into existence.'"[5] 

Apart from a handful of references in the synoptic Gospels, the main sources for his life are the Acts of the Apostles, the Pauline epistles, the historian Josephus, Eusebius and St. Jerome who also quote the early Christian chronicler Hegesippus and Epiphanus.[6] The Epistle of James in the New Testament is traditionally attributed to him, and he is a principal author of the Apostolic Decree of Acts 15. In the extant lists of Hippolytus of Rome,[7] Dorotheus of Tyre, the Chronicon Paschale, and Dimitry of Rostov, he is the first of the Seventy Apostles, though some sources, such as the Catholic Encyclopedia,[8] state that "these lists are unfortunately worthless".
http://en.wikipedia.org/wiki/James_the_Just

Again in my interpretation, Christ Jesus helped St. Paul, St. Peter, and other disciples He sent to the world to preach the Gospel.  That is why Christianity prevailed.  It was not power and merit of St. Paul, St. Peter, and other disciples that made Christianity establish itself among gentiles and Romans.   Christ Jesus must have acted secretly behind the scene while St. Paul, St. Peter, and other disciples were making their best as human beings.  For example, Christ Jesus must have appeared to some foreigners to strengthen their belief after they listened to St. Paul, St. Peter, and other disciples preaching the Gospel in their way.  But these incidents were not recorded in any books.  Or simply a rumor that Christ Jesus appeared to some people who came to believe what St. Paul and others preached might spread.  And there must have a spate of such rumors.

Joh 21:25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

However, in Jerusalem only James was in charge.  A brother of Christ Jesus, so was anything else needed among Judaists to support Judaist Christians?  Christ Jesus must have been busy in Rome and other places to promote faith in God after the resurrection.

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Joh 4:29 Come, see a man, which told me all things that ever I did: is not this the Christ?

"were filled with wrath" - The Greatest Emperor of China

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The Greatest Emperor of China

Who is the greatest emperor of China. One of them seems to be Emperor Taizong of Tang Dynasty.

Emperor Taizong of Tang Dynasty (598 – 649), personal name Li Shimin (Ri Seimin in Japanese), was the second emperor of the Tang Dynasty of China, ruling from 626 to 649. As he encouraged his father, Li Yuan (later Emperor Gaozu) to rise against Sui Dynasty rule at Taiyuan in 617 and subsequently defeated several of his most important rivals, he was ceremonially regarded as a co-founder of the dynasty along with Emperor Gaozu.[10]

He is typically considered as one of the (if not the) greatest emperors in Chinese history. Throughout the rest of Chinese history, Emperor Taizong's reign was regarded as the exemplary model against which all other emperors were measured, and his "Reign of Zhenguan" (Jyogan-no-ji in Japanese) was considered a golden age of Chinese history and required study for future crown princes.
http://en.wikipedia.org/wiki/Emperor_Taizong_of_Tang

According to a Chinese history book on the era of Tang, during his reign Chinese households did not lock the door of their houses as there were no thieves and Chinese travelers did not carry foods because they were provided meals for for free on their way to destinations.

It is said that Emperor Taizong listened to his subjects very carefully and intently.

Especially he recruited a politician who had advised Taizong's older brother to kill Taizong, who was then called Li Shimin, due to a dangerous ambition of Li Shimin.  At the time Li Shimin's older brother was the crown princess, but he was not well qualified for a future emperor and was afraid that his younger brother Li Shimin would take his position sooner or later.  So,  following the advice from the politician the crown princess and his youngest brother planed to kill Li Shimin.  But Li Shimin acted more quickly to kill his older brother and younger brother and succeed in inheriting the throne.  But, after Li Shimin became emperor Taizong, he promoted the politician to a higher position.  And the Emperor asked this man, who had been once an enemy, to frankly criticize his governance and make remarks on his administration.  No matter how severely Emperor Taizon was offerred criticism to, he never got angry.

Later scholars compiled a book about questions and answers or dialogues between Emperor Taizon and his subjects. The book is called "Zhenguan zheng yao (Joganseiyo in Japanese)."

In this book, an episode the Emperor told is introduced.

Emperor Taizon loved to practice art of archery.  One day he got scores of nice bows.  So, the Emperor showed them to an artisan of bows.  But the artisan said to the Emperor, "These bows are all not good; all the cores of the woods used for the bows are not straight. And their veins are at random."  Then the Emperor Taizon realized that he did not yet understand the secrets of art of archery, though he had been engaged in war using many vows by himself.  Since he did not have an enough insight into familiar bows, he did not grasp key points of politics and governance.  Accordingly the Emperor asked high-ranking officials of his court to be on night duty, so that the Emperor could consult them and ask them for advice at any time or even at night.

"Zhenguan zheng yao" was introduced into Japan in the eighth or ninth century.  Since then, notable Japanese rulers and politicians read this book regularly or occasionally.  For example, those Japanese leaders include Tokugawa Ieyasu, the founder of the last samurai regime of Japan which began in 1603, and the Emperor Meiji who took over power from the Tokugawa shogun in 1868.
  
However, Emperor Taizon had to kill his two brothers to ascend the throne.  Though this incident made the Emperor feel pain afterwards, the background power struggle in past Chinese dynasties in general looked always so cruel.  But the great achievement of Emperor Taizon and the glory of Tang Dynasty might justify such an bloody act, since China has never been a domain of Christendom.  

China under the Tang dynasty circa 700 ADhttp://en.wikipedia.org/wiki/Tang_dynasty




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Luk 4:23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
Luk 4:24 And he said, Verily I say unto you, No prophet is accepted in his own country.
Luk 4:25 But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;
Luk 4:26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow.
Luk 4:27 And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
Luk 4:28 And all they in the synagogue, when they heard these things, were filled with wrath,
Luk 4:29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.

"marvelled that he talked with the woman" - Judas Iscariot

The Tone-Gawa River with the largest basin area in Japan

Judas Iscariot

Christ Jesus is said to have been betrayed by Judas Iscariot.  But how could God be betrayed by a man and executed eventually?

If Christ Jesus was God, the incident involving Judas means that God could not know beforehand and stop betrayal by one of His followers.  It is impossible, since God is almighty.  God must be able to know beforehand and stop betrayal by one of His followers.

If so, doesn't the incident involving Judas mean that Christ Jesus was not God at all?

But it can be easily explained.  God became a man, which meant He abandoned His omnipotence when he became a man.  God only allowed Himself to have ability of an ordinary man who could be betrayed.  And, He wanted to prove that despite the limited ability of an ordinary man, He could still live and work as a son of God or as a man to be loved and praised by God.  Therefore, He wanted to show people that they could also live and work as a man to be loved and praised by God if not as a son of God.

When God was Christ Jesus, He did not possess full capability of controlling everything in this universe at His will.  He just lived as an ordinary man.  It was to prove that even an ordinary man could live and work like Jesus Christ to be appreciated by God.

But, did Judas Iscariot think that Christ Jesus was God, the Son of God, the Messiah, or any holy prophet?  And while believing so, did Judas dare to betray Christ Jesus?  Then, why?

Reasonable justification of Judas' act is as follows:

1. Judas was from the beginning a spy sent by the Roman authority or Judaist priests.

2. Judas was made a spy at a certain time while following Christ Jesus by the Roman authority, Judaist priests, or any other parties.

3. Judas came to carry a grudge against Christ Jesus or other disciples.

4. Judas thought he was betrayed by Christ Jesus, so that he wanted  to revenge himself on Christ Jesus.

5. Though Judas was faithful, Satan got into his mind to act sinfully.

Once I argued the possibilities of 1 and 2.  But here I want to focus on the possibility 4.

Before Judas betrayed Christ Jesus, Judas might have thought that he had been betrayed by Christ Jesus.  Accordingly, Judas wanted to take his revenge on Christ Jesus.  But specifically, from a viewpoint of Judas, how did Christ Jesus betray Judas .  Something must have happened in Jerusalem.

The book of John details the most accounts of Jesus in Jerusalem. In John He is depicted as attending 3 Passover Feasts, the most significant of the Jewish feasts, as well as the Feast of Booths and the Feast of the Dedication. This account places Jesus in Jerusalem at least five times just in the three year length of His ministry. He also made several appearances near Jerusalem, such as where John was baptizing, and the nearby suburbs of Bethany and Bethphage. 

The Passover occurred once a year, drawing tens of thousands of pilgrims to the Temple and Jerusalem. The Gospels picture Jesus in Jerusalem during each of the three Passovers of His three-year ministry, as well as journeying to it as a youth. The city of Jerusalem swelled to many times it's normal population during the Passover. Pilgrims from all over the globe would set out for the Passover. A comparable scene would be Mecca today during the great Islamic festivals which attract hundreds of thousands of Muslims.
http://www.israel-a-history-of.com/jesus-in-jerusalem.html

The Gospel does not depict that all the people in Jerusalem came to respect, follow, and revere Christ Jesus when He was in Jerusalem in the last and decisive time.  At night Christ Jesus and His followers got out of the city and slept in some orchard.  They were not welcomed, accepted, and admitted in some house or facilities within Jerusalem under management by a follower who newly came to believe Christ Jesus.  It loos like that Christ Jesus and His disciples could not make many residents in Jerusalem join their holy movement.  It must mean a failure in a mission in Jerusalem.

His disciples had to get out of Jerusalem at night to sleep under trees in an orchard.  They could neither acquire new believers who gave them hospitality nor receive donation of money needed for them to stay at an inn at night.   What was worse, Christ Jesus Himself was praying at night in a horrible manner as if He had been afraid of his terrible fate waiting for him ahead.

They came to Jerusalem to induce and enjoy glory of God.  But they were still a band of poor people.  Judas must have disappointed.  He must have thought that he would become a rich man when many rich citizens in Jerusalem came to believe and follow Christ Jesus and made big donation to the humble religious community Christ Jesus was leading.  The dream of Judas was betrayed.  He was still a poor man without any glory around him.  So, Judas had to take his revenge.

In other word, in this theory, Christ Jesus failed in his mission in Jerusalem.  The betrayal by Judas proved it.

Indeed, even the Gospel does not report that even after resurrection of Christ Jesus a majority or a multitude of citizens of Jerusalem came to believe Christ Jesus.  Rather, His followers were hiding to avoid persecution.  No trace of success by Christ Jesus in his mission in Jerusalem is found in the Bible or books written by Flavius Josephus, a notable first-century Romano-Jewish scholar, historian and hagiographer.

In conclusion, from a human point of view, we cannot blame Judas Iscariot.  But today, Judas Iscariot is regarded as a more sinful man than Hitler.

Now, why did Christ Jesus fail in His mission in Jerusalem?  Only God knows?







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Joh 4:27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?

"against the Lord, and against his Christ" - Ten Commandments and the Likes

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Ten Commandments and the Likes

Every Judaist and every Christian know what the Ten Commandments are:

I am the Lord thy God. Thou shalt have no other God before me. 

Thou shalt not make unto thee any graven image, or any likeness of any thing in heaven above, or things which are in the earth beneath. 

Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. 

Remember the sabbath day, to keep it holy. 

Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee. 

Thou shalt not kill. 

Thou shalt not commit adultery. 

Thou shalt not steal. 

Thou shalt not bear false witness against thy neighbor. 

Thou shalt not covet.

But there are similar Buddhist teachings that are called the Five Precepts.  As they are universal and absolute ethics, they are inevitably akin to the Ten Commandments of Moses.

"Do not kill." (Unintentional killing is considered less offensive) 

"Do not steal." (Including misappropriating someone's property) 

"Do not engage in improper sexual conduct." (e.g. sexual contact not sanctioned by secular laws, the Buddhist monastic code, or by one's parents and guardians) 

"Do not make false statements." (Also includes pretending to know something one doesn't) 

"Do not drink alcohol."

Accordingly, Buddhists had been well civilized or cultivated in Asia before Christian missionaries came to Asia following Vasco da Gama's adventure to reach India passing Cape of Good Hope of South Africa in 1498.

On the other hand, Confucius did not present universal and absolute ethics. He took individual situations to apply his theory and teach ethics to his followers. One of the most interesting teaching by Confucius is as follows:

"Only a person of ren （perfect virtue with benignity to others） can be truly rejoiced by others so as to love them and can be truly upset by others so as to hate them."

So, Confucianism does not have universal ethics to apply to all the people equally.  Evil men and the scum of the world are from the beginning precluded from teaching by Confucius.

Therefore, to build a decent society or nation, Confucianism might be sufficient.  To build a decent empire governing various tribes, Buddhist might be sufficient.  However, to save all the mankind we have to refer to Christianity as the extension of the Ten Commandments.





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Act 4:26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.
Act 4:27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
Act 4:28 For to do whatsoever thy hand and thy counsel determined before to be done.

"For he that hath, to him shall be given" - Confucianism and Christianity

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Confucianism and Christianity

There are some common teachings in Christianity and Confucianism.

Among them, the most noteworthy ones are the teaching about Ren for Confucianism and that about love to neighbors for Christianity.

Ren (仁) is the Confucian virtue denoting the good feeling a virtuous human experiences when being altruistic. 仁 is exemplified by a normal adult's protective feelings for children. It is considered the outward expression of Confucian ideals.
http://en.wikipedia.org/wiki/Ren_(Confucianism)

Concerning Ren (Jin in Japanese), Confucius said to love others, not to do to others what you want others not to do for you, and to make others take higher positions if you want to take a higher position than others.

The worldly love  imposes restraints on others to satisfy the mind of one who pursues this love.  But Confucius meant that a man of virtue must have higher love above the worldly love.  Ren means such higher love.  This love emerges or is generated in one's mind targeting another, but it works to make the another person happy rather than to make oneself happy.    

In other word, Christ Jesus said that people needed to practice Ren to enter the kingdom of God or Heaven.

But why is it important for religion which concerns life and death or God and human beings?

It is because God is true love and true love can be realized through practice of Ren.

Ren means also to promote good as is meant in the teaching of Christ Jesus.   The kingdom of God and Heaven are filled with good without any bit of evil.  Again, it is because God is true love and true love is felt to be good by one being loved.

So, there are some common teachings between Christianity and Confucianism.  But Confucius did not aim at reaching the kingdom of God.  He wanted to revive a legendary moralistic kingdom of ancient China Zhou (Chou).  Specifically Confucius respected the Duke of Zhou, a member of the Zhou Dynasty who played a major role in consolidating the kingdom established by his elder brother King Wu.

Duke of Zhou 

Personal name Dan, he was the fourth son of King Wen of Zhou and Queen Tai Si. His eldest brother Bo Yikao predeceased their father (supposedly a victim of cannibalism); the second-eldest defeated the Shang Dynasty at the Battle of Muye around 1046 BC, ascending the throne as King Wu. 

Only two years after assuming power, King Wu died and left the kingdom to his young son King Cheng.[2][3]:52 The Duke of Zhou successfully attained the regency and administered the kingdom himself,[3]:54 leading to revolts not only from disgruntled Shang partisans but also from his own relatives, particularly his older brother Guan Shu.[4] Within five years, the Duke of Zhou had managed to defeat the Three Guards and other rebellions[2] and his armies pushed east, bringing more land under Zhou control. 

The Duke of Zhou was credited with elaborating the doctrine of the Mandate of Heaven, which countered Shang propaganda that as descendants of the god Shangdi they should be restored to power. According to this doctrine, Shang injustice and decadence had so grossly offended Heaven that Heaven had removed their authority and commanded the reluctant Zhou to replace the Shang and restore order. 

On a more practical level, the Duke of Zhou expanded and codified his brother's feudal system,[2] granting titles to loyal Shang clansmen and even establishing a new "holy" city at Chengzhou around 1038 BC. 

Duke of Zhou is also known as the "God of Dreams". The Analects record Confucius saying, "How I have gone downhill! It has been such a long time since I dreamt of the Duke of Zhou."[10] This was meant as a lamentation of how the governmental ideals of the Duke of Zhou had faded, but was later taken literally.
http://en.wikipedia.org/wiki/Duke_of_Zhou#cite_note-10

Map of the geographical extension of the Zhou Dynasty 1000 BC 
http://www.nationsonline.org/oneworld/map/Chinese_dynasties/Zhou_dynasty_map.htm


So, Confucius was not a son of God.  He had to find an example of realization of of his ideal in the past history or among his ancestors.  "Once the society was good and ideal.  We have to return to the old wonderful state."  This was the core of the philosophy of Confucius.  In this context, Confucius was akin to the Buddha; they both did not recognize the sole creator of the universe, the God Almighty.

But Christ Jesus taught that people must advance to the kingdom of God and eventually to Heaven.  Those who have learnt the philosophy of Confucius can of course easily change their direction to the kingdom of God from the ancient kingdom Zhou Confucius so idealized.  




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Mar 4:25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.

"No prophet is accepted in his own country" - Japanese vs. Chinese Characteristics

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Japanese vs. Chinese Characteristics

Japanese like the nature and everything in its natural form including material of buildings and dishes.

However, Chinese usually think that environment and materials without application of human work have less value.  Chinese dishes never include raw ingredients, while Japanese sushi uses raw seafood.

So, Japanese art is directed to simplicity for its completion while Chinese like to fill the space fully with artificial decoration or manipulation.

Chinese Taoism, a religion for the general public, comprises various elements originated in the philosophy of Lao-Tze, other ancient philosophies aspiring to immorality, part of Confucianism, part of Buddhism, and so on.  It is so complicated, but Chinese practice Taoism as their spiritual support and a religious means to link their souls with those of ancestors.  Especially, one of applications of Taoism Feng shui is sometimes practiced as a philosophical system to harmonize their human existence with the surrounding environment. (The term feng shui literally translates as "wind-water" in English.)  It seems that Taoism has become complicated and versatile enough to be relied on reliably by Chinese people.

The Japanese shinto religion is featured by its elegant simplicity.  By precluding misplaced materials and distracting elements in addition to unnecessary artificial components as much as possible, Japanese people like to pray to their ancestors in serene silence surrounded by pleasant environmental nature.

This difference in their attitudes toward the spiritual domain has however a grave influence on behaviors of Japanese and Chinese in the domain of politics.

As easily imagined, Chinese are good at conspiracy but Japanese are not.  Diplomatic art and intrigue have been more effectively used by Chinese than Japanese.  It looks as if when Chinese politicians adopted 10 tricks, Japanese politicians used only one though aiming at using the most effective one.

The Chinese Government now claims that it is a developing country with a huge number of poor people while requesting the US to treat China as its partner for G2 to rule the world.  China occupies unlawfully Tibet and the Uighur region, oppressing ethnic people there, while blaming Japan for its colonialism policy backed by military force before WWII.  China accuses Japan of its militarism during WWII while the Chinese Government has been making full efforts to become a military superpower in these decades.

It is as if China was using every means to exert its strategy based on Machiavellianism to gain the hegemony and exploit resources of other countries.

In response to such audacious behaviors of China, Japan might take a decisive stance it thinks to be the most effective and the simplest.

In WWII, it was military expedition into the Chinese continent to defeat the then Chinese Government and Chinese military power.  In the Japanese-Chinese War in WWII, the Empire of Japan solely to address the dangerous relationship with China through a military campaign against China.  But, Chinese leaders at the time worked on the US and the Soviet Union to get support in the war against Japan.  China achieved successful results more than Imperial Japanese politicians thought.  Before the Pearl Harbor Attack in 1941, the US had already become a defacto ally to China.  And in the summer of 1945, the Soviet Union suddenly aboｌished the Soviet–Japanese Neutrality Pact to attack Japanese troops in Manchuria, leading to the surrender of the Empire of Japan in WWII.

So finally, Japanese are essentially not good at war against a foreign nation.  Japanese are not good at international intrigue and espionage.   But Chinese seem to love to test every trick in international relationships.

You had better trust Japan but not China unless their religious belief and practices change.



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Luk 4:24 And he said, Verily I say unto you, No prophet is accepted in his own country.

"preaching the gospel of the kingdom" - Root of Chinese Corruption

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Root of Chinese Corruption

According to a Chinese myth, once there was a great emperor.  To emphasize excellence of his governance, it introduced an old farmer in the kingdom.  The old man said, "I wake up every morning and work in the field by myself.  I am living in comfort with nothing lacked,  So, for me, a man called the emperor is nothing."

This episode tells what Chinese essentially respected.  The great Chinese emperor was also said to live in a very humble palace without any princely buildings and luxury gardens.  Ancient Chinese hated extravagance.  A natural and simple life style was ideal for them, including emperors.

But, as time went by, wealth took a central part of their value system.  Even Confucius could not stop this moral corruption.  While people and kings were pursuing wealth, Confucius (551 - 479 B.C.) tried to establish moralism in the ancient Chinese world where many kingdoms were competing for hegemony after the fall of an ancient unified kingdom called Chou where, Confucius thought, morality and decorums had been abundant in its society and politics.

There is one interesting legend about Confucius.  Once asked who the greatest king was at the time, Confucius named a certain king.  But people who asked the question was puzzled, since the king was not an upright person.  He had many doubtful relatives and kept intimate relationships with dubious women.  So, they asked Confucius why he named the king.  Confucius answered that as they asked who the greatest king was but not the most righteous king was he named the most able king in his governance.  The king hired many talented subjects and  vassals to appoint them to important positions in his court.

Even today, especially in business, people like to have an able and efficient leader regardless of his private life and a moral level of his personality.  In politics, voters tend to vote in favor of a candidate who is smart in his handling of political matters than others of good will without excellent administrative skills.

But as we see in the Chinese history, a state governed by the most able king at the time who was supported by the most efficient pundits and generals at the era conquered whole China after the Period of Warring States (BC 453-BC 221), while the king was not a righteous man at all.  The first Qin Emperor built a splendid and gorgeous palace, collecting riches and treasure from all over China.  Since then, every subsequent Chinese dynasty never had an emperor who was as humble as that ancient legendary emperor.

Maybe even Confucius made a mistake in naming a certain king as the greatest one, once.  But it also means that there has been some fatal defect in the Chinese history, since Chinese dynasties built after the era of Confucius never realized political idealism Confucius had pursued in his life-long moral campaign.  

So, the Chinese Communist Party that started as a humble political and military group based on Marxism now has become a party of members who all pursue riches and treasure so boldly.  Only their memory about the war against the Empire of Japan between 1937 and 1945 might remind them of their humble state of minds they had originally.





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Mat 4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

"nothing hid, which shall not be manifested" - Chosen People

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Chosen People

Once, or some 50 years ago, a Japanese woman married an American Judaist in New York.

Then she met family members of her husband.  The Japanese woman was astonished to hear their saying that they were chosen people; they were excellent, accordingly.

However Judaists have not been the only contributors to crucial development of technology of the human world, while technology is direct tools to produce wealth based on science.

The Four Great Inventions are inventions from ancient China that are celebrated in Chinese culture for their historical significance and as symbols of ancient China's advanced science and technology. 

The Four Great Inventions are:
Compass
Gunpowder
Papermaking
Printing 

These four discoveries had a large impact on the development of civilization throughout the world.
http://en.wikipedia.org/wiki/Four_Great_Inventions

Of course, there are more familiar great inventions that don't seem, however, to have been invented by Judaists.

Greatest Inventors of all Time

Who is the Greatest inventor of all time?

It is hard to pick out a winner of the greatest inventor of all time. Also for some inventions we don't know the first person to invent it was. For example, fire, the wheel, a boat. All these are marvellous and essential inventions that could have been invented by anyone. 

Also, sometimes inventions don't come all at once but are more gradual evolutions. For example, Baron Von Drais is credited with inventing the bicycle. But, others made significant contributions to its development.

These are some of the greatest inventors. who do you think was the greatest inventor of all time?

Thomas Edison - the light bulb and many more. One of the most prolific inventors of all time 

The Wright Brothers - for making the powered aircraft flight. 

John Deer - inventing the plough 

Henry Ford - for inventing the assembly line and the first low cost automobile cars 

Benjamin Franklin - discovered electricity and invented the Franklin stove 

Charles Babbage - created first mechanical computer 

John Boyd Dunlop for inventing and producing the rubber pneumatic tyre. 

Marie Curie - discovered Radium and help make use of radiation and X Rays. 

Alexander Bell - Inventing the telephone 

Leonardo Da Vinci - one of the greatest ever minds, invented models that proved workable 3-500 years later. 

Galileo - the telescope and revolutionary theories about the nature of the world. 

Tim Berners Lee the http:// protocol for the internet. 

Archimedes - amongst other things worked out pi and developed the archimedes screw for lifting up water from mines or wells. 

James Watt - inventor of the steam engine in the industrial revolution. 

Nikola Tesla - fluorescent lighting, the Tesla coil, the induction motor, and 3-phase electricity and AC electricity. 

John Logie Baird - TV
http://blog.biographyonline.net/2009/02/greatest-inventors-of-all-time.html 

But of course, some Judaists have devised world-class inventions.

List of jewish inventions..?

Polaroid Camera -- Edward Land
Adding Machine -- Abraham Stern
Traffic Light -- Charles Adler
Scale-Model Train -- Joshua Lionel Cowan
Blue Jeans -- Levi Strauss
Valium -- Leo Sternbach
Microphone -- Emile Berliner
Teddy Bear -- Morris Michtom
Stainless Steel -- Benno Strauss
Disc Records -- Emile Berliner
Sound movies -- Isador Kitsee
Telephone -- Jacob Reis
Kodachrome -- Leopold Mannes & Leopold Godowsky
Hot dog bun -- Abraham Levis
Flexi-straws -- Joe Friedman
https://answers.yahoo.com/question/index;_ylt=A0SO8x8IhFZTrEQAHfNXNyoA;_ylu=X3oDMTEzaWxkM3M5BHNlYwNzcgRwb3MDNQRjb2xvA2dxMQR2dGlkA1FCQUNLMV8x?qid=20090307134121AAxsdG0 

But even Japanese have developed many great products:

Top 10 Japanese Inventions 

Japanese tech companies are better known for improving upon foreign inventions, but there have been plenty of significant technologies to come out of Japan in the last 50 years. Here are ten of the best. 

10. The Flat-Panel Display

9. The Floppy Disk

8. The Digital SLR Camera

7. The Video Cassette

6. The Camcorder

5. The Pocket Calculator

4. The Portable Music Player

3. The Quartz Wristwatch

2. The High-Speed Passenger Train

1. The Compact Disc
http://www.japaninc.net/top-10-japanese-inventions/

So, God chose Hebrews, but it was not to make them create wealth in the world as the greatest contributor.

God chose Jews not for material reasons but for spiritual reasons, which Judaiats today do not seem to fully recognize.



*** *** *** ***




Mar 4:22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.

"This day is this scripture fulfilled" - Unique Marxist in Pre-WWII Japan

Tokyo

Unique Marxist in Pre-WWII Japan

Before WWII, the communist party was outlawed in Japan.  But there were many leftists activists,
though mots of them were arrested by the police and socialist movements were totally suppressed in the then Japanese society having been put under rule of military eventually.

One of unique supporters of the communist movement was Hajime Kawakami.

Hajime Kawakami (1879 – 1946) was a Japanese Marxist economist of the Taishō and early Shōwa periods.

Born in Yamaguchi, he graduated from Tokyo Imperial University. After writing for Yomiuri shimbun, he earned an economics professorship at Kyoto Imperial University. Increasingly inclined toward Marxism, he participated in the March 15 incident of 1928, and was expelled from the university as a subversive. The following year, he joined the formation of a political party Shinrōtō. Kawakami went on to publish a Marxist-oriented economics journal, Studies of Social Problems. After joining the then-outlawed Communist Party of Japan, he was arrested in 1933 and sent to prison. Following his release in 1937, he translated Das Kapital from German into Japanese. Kawakami spent the remainder of his life writing essays, novels, poetry, and the autobiography Jijoden. Jijoden was written secretly between 1943 and 1945 and serialized in 1946. It became a best-seller and was "extravagantly praised as being unprecedented in Japanese letters." (Embracing Defeat, John W. Dower, p 191)

Kawakami was notable for his writing about poverty based on his observation of social conditions of the UK and other industrialized counties.

A sojourn in Europe from 1913 to 1915 on a Ministry of Education scholarship only strengthened Kawakami's attachment to Japanese customs. But this period also sowed the seeds for his conversion to Marxism just a few years later. Seeing first-hand the widespread poverty in advanced capitalist nations exposed the fundamental contradictions of capitalism. Whereas many had believed that poverty in Japan was an outcome of underdevelopment, Kawakami could see that the development of capitalism can actually aggravate the poverty of workers.

In 1917, Kawakami began a series of articles in the Osaka Asahi newspaper that explored the question of poverty. The articles created a sensation at the time, due in part to Kawakami's accomplished writing style, and were later published in a book entitled Tale of Poverty (Bimbō monogatari). In addressing the question of poverty, however, his view remained a moralistic one. He suggested that poverty stems from "economic individualism" and that this could be overcome through the rich abstaining from the consumption of luxury goods, along with the government playing a more interventionist role through nationalization of industry and wealth redistribution.

Kawakami's Tale of Poverty was criticized by intellectuals who were coming under the influence of Marx, particularly his own former pupil, the economist Tamizō Kushida (1885-1934). For Kushida, the source of poverty should be located in the exploitation of workers rather than the consumption of luxury items by the bourgeoisie. Instead of appealing to the morality of the ruling class, as Kawakami suggested, Kushida emphasized the need to raise workers' class consciousness.
http://www.marxists.org/subject/japan/kawakami/biography.htm

Kawakami was highly impressed by Christianity as much as by Marxism.  When he was a student of the Imperial University of Tokyo, he happened to attend a meeting of those who supported victims of a large-scale environmental pollution caused by a mining company.  Then young Kawakami, so moved by a plight of the victims, donated not only money in his pocket but also his jacket and other belongings at the site of the meeting.  When he returned to his rooming house, he further sent almost all his clothes by mail service to the anti-pollution group.  Though he did not give his name, anti-pollution campaign leaders later found the young man who too generously donated so much was a student of credit but not a mad man.

He also experienced a drastic spiritual experience that opened his religious eyes.  One night when he was writing a paper about economics with his friend, he suddenly felt a shock in his brain.  Then he felt a spirit of the universe flowed into his brain while all the creatures were sinking below.  He understood what complete happiness was.  Though this spiritual experience did not change his career and behaviors, he thought that this incident taught him the essence of the universe.

After this experience, however, Kawakami was employed by The Yomiuri Shimbun Newspaper, and subsequently he became a lector and a professor of the Imperial Kyoto University in 1915.  But he resigned the post in the University in 1928 to avoid friction with the authorities, since his study was focused on Marxism.  

Kawakami was so compassionate with poor people that he supported leftist and socialist movements by donating money to activists.  As he became popular, even some swindlers came to his home to receive donation.  But finally, top leaders of the outlawed Japanese Communist Party came to him, receiving money and talking about matters of concern or just killing time.  But among them, there was a spy of the police.  This spy trapped communists into a bold bank robbery to take money for funds of their underground activities.  Eventually, most of active Japanese Communist Party members, total hundreds or more, were arrested.  As this spy also sometimes visited Kawakami's house, Kawakami was subsequently arrested in Tokyo in 1933.  He was judged and put into a prison.

This incident was so tragic for Kawakami.  The Empire of Japan was at the time gradually put under control of militarists.  The Imperial Government regarded the Soviet Union as one of the most dangerous enemies.  So, there was no way for an economist, such as Kawakami, who supported Marxism, to live and act freely in the then Japanese society.  To avoid a heavy sentence, Kawakami promised prosecutors and judges that he would never be involved in leftist movements but would continue his study on economics privately.  He could be finally released from a prison four years later in 1937 when the Imperial military got into all-out combat against China.

In 1945, the Empire of Japan fell with its militarism as it lost the war against the U.S.  Freedom of speech came to prevail in Japan as the Japanese people accepted the American-style democracy.  But Hajime Kawakami died in 1946.

It is unknown whether he should have become a leader of leftist movements or Christian movements if he had lived longer after WWII.




*** *** *** ***


Luk 4:20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
Luk 4:21 And he began to say unto them, This day is this scripture fulfilled in your ears.

"the kingdom of God is not in word, but in power" - Observation of Radiation

Around Ueno, Tokyo

Observation of Radiation

Japanese photographer Masamichi Kagaya succeeded in taking pictures of radiation contaminated objects to indicate how they are contaminated.

http://moribin.blog114.fc2.com/blog-date-20140315.html

Mr. Kagaya developed this technique with a help from Mr. Satoshi Mori, an emeritus professor of the University of Tokyo.  An object under radio-active contamination was put on a special plate coated with material photosensitive to doses.  Part where radioactive materials are adhered looks dark.

A gamma camera was also developed by Japanese makers and is now used for recovery work in Fukushima Daiichi.  This camera can show in real time locations contaminated and their intensity of contamination.

http://www.hitachi-aloka.co.jp/products/data/radiation-013-gamma_camera

Inside the Fukushima Daiichi Plant (by Tokyo Electric Power Co.)
 

Inside the Fukushima Daiichi Plant (by Tokyo Electric Power Co.)
http://www.imart.co.jp/houshasen-level-jyouhou-old7.21.html

However, if you are exposed to or come near to the location colored red or yellow, you will receive a fatal dose in minutes or an hour or so.




*** *** *** ***


1Co 4:20 For the kingdom of God is not in word, but in power.
1Co 4:21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

”until Christ be formed in you” - THE MYSTERIOUS STRANGER - SATAN

RIKEN, Japan's largest comprehensive research institution, now in STAP Cell controversy, on Visit Day

THE MYSTERIOUS STRANGER - SATAN

How has an American genius in literature considered this world, the human history, and the relationship between mankind and God?

THE MYSTERIOUS STRANGER
by Mark Twain
...
One day, a little while after this, Satan appeared again. We were always watching out for him, for life was never very stagnant when he was by. He came upon us at that place in the woods where we had first met him. Being boys, we wanted to be entertained; we asked him to do a show for us.

"Very well," he said; "would you like to see a history of the progress of the human race?—its development of that product which it calls civilization?"
We said we should.

So, with a thought, he turned the place into the Garden of Eden, and we saw Abel praying by his altar; then Cain came walking toward him with his club, and did not seem to see us, and would have stepped on my foot if I had not drawn it in. He spoke to his brother in a language which we did not understand; then he grew violent and threatening, and we knew what was going to happen, and turned away our heads for the moment; but we heard the crash of the blows and heard the shrieks and the groans; then there was silence, and we saw Abel lying in his blood and gasping out his life, and Cain standing over him and looking down at him, vengeful and unrepentant.

Then the vision vanished, and was followed by a long series of unknown wars, murders, and massacres. Next we had the Flood, and the Ark tossing around in the stormy waters, with lofty mountains in the distance showing veiled and dim through the rain. Satan said:
"The progress of your race was not satisfactory. It is to have another chance now."

The scene changed, and we saw Noah overcome with wine.

Next, we had Sodom and Gomorrah, and "the attempt to discover two or three respectable persons there," as Satan described it. Next, Lot and his daughters in the cave.

Next came the Hebraic wars, and we saw the victors massacre the survivors and their cattle, and save the young girls alive and distribute them around.

Next we had Jael; and saw her slip into the tent and drive the nail into the temple of her sleeping guest; and we were so close that when the blood gushed out it trickled in a little, red stream to our feet, and we could have stained our hands in it if we had wanted to.

Next we had Egyptian wars, Greek wars, Roman wars, hideous drenchings of the earth with blood; and we saw the treacheries of the Romans toward the Carthaginians, and the sickening spectacle of the massacre of those brave people. Also we saw Caesar invade Britain—"not that those barbarians had done him any harm, but because he wanted their land, and desired to confer the blessings of civilization upon their widows and orphans," as Satan explained.
Next, Christianity was born. Then ages of Europe passed in review before us, and we saw Christianity and Civilization march hand in hand through those ages, "leaving famine and death and desolation in their wake, and other signs of the progress of the human race," as Satan observed.

And always we had wars, and more wars, and still other wars—all over Europe, all over the world. "Sometimes in the private interest of royal families," Satan said, "sometimes to crush a weak nation; but never a war started by the aggressor for any clean purpose—there is no such war in the history of the race."

"Now," said Satan, "you have seen your progress down to the present, and you must confess that it is wonderful—in its way. We must now exhibit the future."

He showed us slaughters more terrible in their destruction of life, more devastating in their engines of war, than any we had seen.

"You perceive," he said, "that you have made continual progress. Cain did his murder with a club; the Hebrews did their murders with javelins and swords; the Greeks and Romans added protective armor and the fine arts of military organization and generalship; the Christian has added guns and gunpowder; a few centuries from now he will have so greatly improved the deadly effectiveness of his weapons of slaughter that all men will confess that without Christian civilization war must have remained a poor and trifling thing to the end of time."
Then he began to laugh in the most unfeeling way, and make fun of the human race, although he knew that what he had been saying shamed us and wounded us. No one but an angel could have acted so; but suffering is nothing to them; they do not know what it is, except by hearsay.
...
http://www.gutenberg.org/files/3186/3186-h/3186-h.htm#link2HCH0008

So, human beings could have destroyed themselves through wars.  Strong people, strong groups, strong communities, and strong nations must have destroyed weak people, weak groups, weak communities, and weak nations.  And then only the strongest might have remained, but they should have killed themselves eventually.  A million years later, only forlorn graves and scattered bones might tell that once mankind has lived on this earth.

Yet, God intervened.  Abraham was blessed.  Moses was supported.  Jesus came as a son of man, the Son of God, and nobody but God.  Islam was given.  And thus there came to be achieved a balance between evil and good in the human world.  In this way, the human history can survive in these 4,000 years since the emergence of Abraham.

As for Mark Twain, if he had been happy, he had to deal with unhappy people.  If he had been living a happy life, he had to deal with tragic aspects of the world.  Otherwise. he would have become a simple foolish and rich servant of Satan like every successful rich man is.

But, suffering of others is nothing to you, you cannot understand the mysterious stranger.







*** *** *** ***



Gal 4:17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.
Gal 4:18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.
Gal 4:19 My little children, of whom I travail in birth again until Christ be formed in you,

"the Lord shall deliver me from every evil work" - The Case of Rthschilds

Tokyo

The Case of Rthschilds

If you have become super rich, would you rather change your religion?

In most cases, people don't.  The Rockefeller family have not abandoned Christianity, if nominal.  The Saudi Arabia royal family have not abandoned Islam.  Even Hitler did not deny the authority of the Vatican.  The Rothschild family didn't, either.

But the case of Rothschild might be more interesting:

You have all heard of the famous Rothschild family of bankers, who were as much famous for their great wealth as for their great charitableness. The founder of this world-famous banking firm was Mayer Amschel Rothschild, who was born in Frankfort 214 years ago, in a very religious family, several members of which were rabbis. His father Amschel Moses Rothschild, who died a year after Mayer Amschel became Bar Mitzvah, had hoped that his son would be a rabbi. Instead, he became one of the world's greatest financiers, yet remained strictly religious and humble, and Jews everywhere could speak with great pride of him. 

How did this young orphan, born in the judengasse (Jewish Quarter). in Frankfort become so successful and so wealthy? Well, there is a story current among Chassidim that reveals the secret of his unusual success. It's a heartwarming, story and you will be glad to read it here. The hero of our story, however, is his father Anschel Moses. 

In a small town in Galicia, called Tschortkow, the Jewish community appointed a rabbi, who was known for his great scholarship and piety. His name was Zevi Hurwitz, and he was affectionately called Rabbi Hershelle Tschortkower. He was known as a saintly man, and many came to him for advice, or for a blessing. He tried to help everybody, and most of all the poor orphans and widows, for whom he collected special funds. In addition, moneys left in trust for orphans and widows were placed in his hands for safe-keeping. 

Now, a rabbi with such responsibilities required a Shamash (a beadle). His duties included the running of errands for the Rabbi, accompanying him on his way, handing him a sepher (holy book) when the Rabbi was studying, taking care of the visitors who came to the Rabbi, and so on. 

This was not a well-paid job, but Anschel Moses was a young man in his teens, whose personal needs were small. Not much of a scholar himself, Ansehel Moses was anxious to serve such a great scholar and rabbi as Rabbi Hershelle Tschortkower, and when the opportunity presented itself, he was very happy to become the Shamash, and he was treated as one of the Rabbi's family, enjoying their fullest confidence. 

Soon, the time came when Anschel Moses had to think of getting married and raising a family. He married into a modest Jewish family in the nearby town of Sniatyn, where he went to live. His father-in-law helped him to open a small store there. 

Several weeks, or perhaps several months, after Anschel Moses left the service of Rabbi Hershelle in Tschortkow, the Rabbi discovered a theft in his house, which upset, him very much. In the drawer of his personal desk he had kept a purse with five hundred gulden. This substantial amount of money belonged to orphans, widows and other people whose savings had been left in trust with the Rabbi. He discovered that it was missing on the night of Bedikas Chometz, the night before Pesach. For it was his custom to per­sonally check in case some Chometz might have slipped in there. When he opened this drawer, all the way, he was shocked to see that the purse was not there. This was quite a fortune, which the Rabbi could not hope to replace. 

He thought of the poor people who had entrusted all their possessions in his care, and his heart was filled with pain. It pained him even more to think that there was someone in his own home who had stolen the money. The only other person who knew about it, or might have known that the Rabbi kept a large sum of money in that drawer, was Anschel Moses. The Rabbi had trusted him fully, and would never have suspected him of such a mean thing. Yet, there could be no other explanation. No doubt Anschel only wanted to borrow the money in connection with his marriage last win­ter, which he must have hoped to repay as soon as he was able to do so. 

Having come to this conclusion, the Rabbi decided to tell no one about it, so as not to create a panic in the community, nor stamp anyone as a thief. He would have a talk with Anschel Moses and clear up the matter, and no one would know anything about it. So, on the first day of Chol-Hamoed he rented a carriage and went to Sniatyn to see his former Shamash. His trip aroused no surprise in the community, as it was not unusual, but it certainly surprised Anschel Moses to see his Rabbi in his humble store so unexpectedly. When the Rabbi remained alone with Anschel, he carefully told him why he had come to see him. He told Anschel of the missing money, but assured him that he did not suspect him of theft, G-d forbid, but thought that perhaps he merely wanted to borrow it for a little while. Although this is also against the Din (Jewish Law), a human being sometimes gives way to temptation, and as long as he makes good the wrong, G-d will forgive him. The Rabbi also assured him that he personally would also forgive him, and that no one would ever know about it. Had it been his own money, the Rabbi concluded, he would have done nothing about it at all, but as this money belonged to orphans and widows and poor people, whose whole existence depended on it, he had no choice but to come to see him about it. 

As the Rabbi was talking to him, Anschel grew pale and frightened, and his eyes filled with tears. The Rabbi thought that Anschel was filled with remorse, and thought all the more of him that he did not attempt to deny the whole thing. Indeed, Anschel said not a word in self-defense. He merely opened his money-till and emptied all its contents. He counted it and gave it to the Rabbi. Then he begged the Rabbi to excuse him, while he went to get the rest of the money to make up the missing amount. 

After a considerable while, Anschel returned. Still looking quite distressed, he told the Rabbi that all he managed to raise now was half of the amount, but he promised faithfully to make up the balance by installments. 

The Rabbi was very happy at the way things had turned out. He had always thought that Anschel Moses was a good and honest soul, and now he was convinced of it. Happier still was he at the thought that those poor orphans and widows would not suffer any loss, for he was certain that Anschel would keep his word. 

True to his word, Anschel regularly sent small amounts on account, until the whole five hundred gulden were fully paid. The Rabbi now could dismiss and forget the whole unpleasant affair. If he ever thought about it at all, it was only to admire the decency and goodness of the Jewish heart of a simple young man such as Anschel Moses, who so eagerly made amends for a mistake he committed in a moment of unusual temptation. 

One day, as Rabbi Hershelle was bent over a sepher, deep in study, a special messenger arrived from the Police Chief of the town. The messenger told him that the Chief begged to be excused for troubling him, but he wished to see him urgently, and had sent a, carriage for him, which was waiting outside. 

The Rabbi had no idea what the mat­ter could be, but he put his trust in G-d that it was not connected with any dan­ger to the community, and he hastened to go with the messenger. 

The Police Chief greeted him in a friendly manner, and asked him if any­hing had been stolen from his house recently. 

The Rabbi replied that if the Police Chief was referring to a certain sum of money which was discovered missing in his house, it had already been recovered. The Police Chief looked rather surprised and wished to know the whole story, and how the Rabbi came by such a large sum of money. 

"If you will promise not to take action against an innocent man, who has made good his mistake, I will tell you every­thing," the Rabbi said. The Police Chief promised, and the Rabbi told him the whole story about the missing money. 

"You Jews are wonderful people," the Police Chief said admiringly. "I have never in my life heard anything like it!" Thereupon he opened a drawer and pulled out a purse, saying, "Do you recognize it?" 

Now it was the turn of the Rabbi to be surprised, for this was the very purse that had been missing. 

After enjoying the Rabbi's surprise for a while, the Police Chief rang a bell, and when an orderly appeared, he gave the order, "Bring them in!" 

The next moment a country yokel and his wife were brought in, handcuffed together.
"Do you recognize either of them?" the Chief asked the Rabbi. 

"I am afraid I do not," the Rabbi answered, still mystified by the whole thing.
"Well, I suppose you are busy with your books, and do not notice the cleaning woman that comes to clean your house. It does not matter. A full confession has been obtained," and after ordering the two prisoners out, the Chief began to unfold what had happened: 

The woman had been cleaning the Rabbi's house before Passover, when she chanced upon the purse with the money in the Rabbi's desk. She stole the purse and brought it to her husband. Afraid to use the money at once, they buried it in their barn. A drunkard, however, will out, and so the yokel could not resist using the money to buy himself a drink. He went to the buried treasure, and took out one gulden, and went to the inn. When the innkeeper asked him where he got a silver gulden, the yokel told him he had found it. The next day he came back with another silver gulden, and the third again. This made the inn­keeper quite suspicious, and he reported it to the police. The yokel was arrested, and, after several lashes, confessed the theft. The purse with the money was recovered, except for the three gulden which the yokel had spent on drink. 

"Take it, it's yours," the Police Chief said with a smile, still unable to make out that Jew Anschel, who not only failed to clear himself of a suspicion, but even paid for a theft committed by someone else. 

The Rabbi's heart was now filled with happiness to overflowing. He lost no time in making another trip to Anschel Moses. 

"Reb Anschel, please forgive me," were the Rabbi's first words after greeting his former Shamash, with tears in his eyes. "Why didn't you tell me that you had not taken the money?" he demanded to know. 

Anschel told the Rabbi that the plight of the poor orphans and the Rabbis own distress had touched his heart. If he had denied that he had taken the money, and offered to help, the Rabbi would not have accepted his sacrifice, for truth to tell, he had to pawn everything he possessed to raise what he could, and then saved every penny to make up the rest, know­ing that the Rabbi could not otherwise raise the money. The Rabbi embraced Anschel, and blessed him with great riches that he might always help the poor and needy of his people. 

"Here is the money you so kindly paid out of your pocket. Go back to Frankfort where you will have better opportunities to do business, as well as to do good works. May G-d be with you and with your children for generations to come." 

The blessing of Rabbi Hershelle Tschortkower came true. Anschel Moses Rothschild became a successful merchant and money-changer in Frankfort. His son Mayer Anschel Rothschild succeeded even on a larger scale. He had five sons, each of whom settled in a different financial capital of Europe, and their wealth increased from generation to generation. A grandson of Mayer Anschel, Baron Edmond de Rothschild, head of the House of Rothschild, who lived in France, especially did much to help his brethren in various colonizing enterprises, which earned him the name of Hanadiv Hayadua, the Famous Benefactor. He lived to a very ripe old age, and died in 1934 in Paris, at the age of ninety.
http://www.chabad.org/library/article_cdo/aid/112275/jewish/The-Rothschild-Family.htm

This story might be true or not.  But it tells that the Rothschild family will never leave Judaism to show respect for their ancestors and especially the father of the founder of this world-famous banking firm Mayer Amschel Rothschild.

However, to protect themselves, the Rothschild clan needs friends.  No matter how deeply they have secured their position in the Anglo-Saxon community and Europe of today, they need support from Judaists in various forms.  So, it is natural for Rothschilds to help the nation Israel get established and maintained.

Jewish identity and positions on Zionism[edit]

Jewish solidarity in the family was not homogeneous. Many Rothschilds were supporters of Zionism, while other members of the family opposed the creation of the Jewish state. Lord Victor Rothschild was against granting asylum or help to Jewish refugees during the Holocaust.[36] In 1917 Walter Rothschild, 2nd Baron Rothschild was the addressee of the Balfour Declaration to the Zionist Federation,[37] which committed the British government to the establishment in Palestine of a national home for the Jewish people.

After the death of James Jacob de Rothschild in 1868, his eldest son Alphonse Rothschild took over the management of the family bank and was the most active in support for Eretz Israel.[38] The Rothschild family archives show that during the 1870s the family contributed nearly 500,000 francs per year on behalf of Eastern Jewry to the Alliance Israélite Universelle.[39] Baron Edmond James de Rothschild, youngest son of James Jacob de Rothschild, was a patron of the first settlement in Palestine at Rishon-LeZion, and bought from Ottoman landlords parts of the land which now makes up present-day Israel. In 1924, he established the Palestine Jewish Colonization Association (PICA), which acquired more than 125,000 acres (50,586 ha) of land and set up business ventures.[40] In Tel Aviv, there is a road, Rothschild Boulevard, named after him as well as various localities throughout Israel which he assisted in founding including Metulla, Zikhron Ya'akov, Rishon Lezion, and Rosh Pina. A park in Boulogne-Billancourt, Paris, the Parc Edmond de Rothschild (Edmond de Rothschild Park), is also named after its founder.[41] The Rothschilds also played a significant part in the funding of Israel's governmental infrastructure. James A. de Rothschild financed the Knesset building as a gift to the State of Israel[42] and the Supreme Court of Israel building was donated to Israel by Dorothy de Rothschild.[43] Outside the President's Chamber is displayed the letter Mrs. Rothschild wrote to the then current Prime Minister Shimon Peres expressing her intention to donate a new building for the Supreme Court.[44]
Jewish identity and positions on Zionism[edit]

Jewish solidarity in the family was not homogeneous. Many Rothschilds were supporters of Zionism, while other members of the family opposed the creation of the Jewish state. Lord Victor Rothschild was against granting asylum or help to Jewish refugees during the Holocaust.[36] In 1917 Walter Rothschild, 2nd Baron Rothschild was the addressee of the Balfour Declaration to the Zionist Federation,[37] which committed the British government to the establishment in Palestine of a national home for the Jewish people.

After the death of James Jacob de Rothschild in 1868, his eldest son Alphonse Rothschild took over the management of the family bank and was the most active in support for Eretz Israel.[38] The Rothschild family archives show that during the 1870s the family contributed nearly 500,000 francs per year on behalf of Eastern Jewry to the Alliance Israélite Universelle.[39] Baron Edmond James de Rothschild, youngest son of James Jacob de Rothschild, was a patron of the first settlement in Palestine at Rishon-LeZion, and bought from Ottoman landlords parts of the land which now makes up present-day Israel. In 1924, he established the Palestine Jewish Colonization Association (PICA), which acquired more than 125,000 acres (50,586 ha) of land and set up business ventures.[40] In Tel Aviv, there is a road, Rothschild Boulevard, named after him as well as various localities throughout Israel which he assisted in founding including Metulla, Zikhron Ya'akov, Rishon Lezion, and Rosh Pina. A park in Boulogne-Billancourt, Paris, the Parc Edmond de Rothschild (Edmond de Rothschild Park), is also named after its founder.[41] The Rothschilds also played a significant part in the funding of Israel's governmental infrastructure. James A. de Rothschild financed the Knesset building as a gift to the State of Israel[42] and the Supreme Court of Israel building was donated to Israel by Dorothy de Rothschild.[43] Outside the President's Chamber is displayed the letter Mrs. Rothschild wrote to the then current Prime Minister Shimon Peres expressing her intention to donate a new building for the Supreme Court.[44]

Interviewed by Haaretz in 2010, Baron Benjamin Rothschild, a Swiss-based member of the banking family, said that he supported the peace process: "I understand that it is a complicated business, mainly because of the fanatics and extremists – and I am talking about both sides. I think you have fanatics in Israel... In general I am not in contact with politicians. I spoke once with Netanyahu. I met once with an Israeli finance minister, but the less I mingle with politicians the better I feel." On the subject of religious identity, he stated that he held an open-minded attitude: "We do business with all kinds of countries, including Arab countries... My oldest daughter's boyfriend is a Saudi. He is a great guy and if she will want to marry him, she can."[45]
http://en.wikipedia.org/wiki/Rothschild_family

So, the Rothschild family needs Israel.  Israel needs the US.  The US needs the UK as the closest ally.  And the UK society needs financial ability and power of the House of Rothschild.

But Satan might need Rothschilds' money more than Christ Jesus needs.



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2Ti 4:17 Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.
2Ti 4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.