Meta-Religion, a Final Solution
The basic idea on how people are divided in terms of the hell and Heaven can be expressed in the following figure:
Does it cause any serious trouble if you say to Christians that you don't believe in Christianity? Or if you say to Muslims that you don't believe in Islam? Or otherwise, if you say to Judaists that you don't believe in Judaism? Unless you live in a community governed solely by Christians, Muslims, or Judaists, it doesn't pose any threat to you.
In this context, it is good to achieve and maintain globalization of the whole human community. Then, Christians, Muslims, Judaists, and other believers of God will realize that they belong to Meta-Religion.
But, without this sense and understanding, it can be very dangerous, for example, for Judaists living richly in a community where most of residents are not rich while being instilled an extreme doctrine of biased Christianity in. That must be why Judaiasts were put into the Holocaust in WWII.
The German-Jewish Kulturkampf in the Weimar RepublicThis is a very dangerous situation for Judaists in Germany before WWII when no Met-Religion was practiced.
January 23, 2012 — 65 Comments
Peter Stuyvesant
The gymnasium was the ‘nursery’ for the German cultural and political elite. Around 1900 it was dominated by the Christian and nationalistic German culture of the day, the total opposite of the cosmopolitan and pacifist ideas which are prevalent nowadays. This did not mean that this culture was unopposed, not least because the gymnasia were not a pure German Christian affair. In both the 1880s and 1900s more than 30% of the pupils in the Breslau gymnasia were Jewish (Till van Rahden, Jews and other Germans, p. 126). A further illustration of Jewish overrepresentation in higher education is the census of 1879 which showed that of every 10,000 Protestant inhabitants of Berlin, 81 had obtained secondary education; the rate among Catholics was 22 and among Jews 350. In Upper-Silesia, the region adjacent to Breslau, the rate was 81 Protestants, 19 Catholics and 423 Jews (A. Prinz, Juden im deutschen Wirtschaftsleben, p. 89).
At this time Jews represented 5% of the Breslau population and were a tight-knit group with a low rate of intermarriage with Christians (Till van Rahden, Juden und andere Breslauer, p. 150–152). Jews were not only a separate religious-ethnic community, but also put their electoral weight behind the local liberal party (Till van Rahden, p. 248). The Prussian system of representation based on census gave the Jewish vote a higher weight than they would have on the basis of actual numbers, because Jews were overrepresented in professions that yielded a high income (Till van Rahden, p. 248–249). This Jewish political influence was felt in the field of education as the Jews tried to breach the Christian dominance in education by proposing to appoint Jewish teachers. These efforts resulted in complaints that “Jews were unfit to raise Christian children into German Christian men and women” (Till van Rahden, p. 235). There was no official ban on Jewish teachers, but Jews were in practice widely rejected as teachers and professors in Imperial Germany. Here we can see the working mechanism of ethnic-cultural self-protection against a highly collective ethnic minority.
http://www.theoccidentalobserver.net/2012/01/the-german-jewish-kulturkampf-in-the-weimar-republic/
The final solution is adoption of Meta-Religion.
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1Pe 4:15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters.
1Pe 4:16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
1Pe 4:17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?