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

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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.







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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

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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.

"judgment must begin at the house of God" - Meta-Religion, a Final Solution

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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 Republic
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/

This is a very dangerous situation for Judaists in Germany before WWII when no Met-Religion was practiced.

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?

"he came to Nazareth" - Two Conflicting Religions

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Two Conflicting Religions

The Holocaust is one of the most important incidents in the human history.

It was apparently triggered by a religious conflict between Christianity and Judaism, since Judaists never admitted that Christ Jesus was God, which was the most critical basis for Christianity.  But first of all, Judaists did not think even that Christ Jesus was a messiah or a holy savior.

Judaism generally views Jesus as one of a number of false messiahs who have appeared throughout history.[1] Jesus is viewed as having been the most influential, and consequently the most damaging, of all false messiahs.[2] However, since the mainstream Jewish belief is that the Messiah has not yet come and that the Messianic Age is not yet present, the total rejection of Jesus as either messiah or deity in Judaism has never been a central issue for Judaism. At the heart of Judaism are the Torah, its commandments, the Tanakh, and ethical monotheism such as in the Shema — all of which predated Jesus.

http://en.wikipedia.org/wiki/Judaism%27s_view_of_Jesus

Judaists were telling as a matter of fact to Christians that Christians were fools to regard a man who could not be even a messiah as God.  It was a big insult to Christians.  So, Christians and the Vatican before WWII had a motivation to attack Judaists as they had had it even before the rise of Hitler for the preceding 1900 years.

The conception of God in Judaism is strictly monotheistic. God is an absolute one, indivisible and incomparable being who is the ultimate cause of all existence. Jewish tradition teaches that the true aspect of God is incomprehensible and unknowable, and that it is only God's revealed aspect that brought the universe into existence, and interacts with mankind and the world. In Judaism, the one God of Israel is the God of Abraham, Isaac, and Jacob, who is the guide of the world, delivered Israel from slavery in Egypt, and gave them the 613 Mitzvot at Mount Sinai as described in the Torah.
http://en.wikipedia.org/wiki/God_in_Judaism

Put extremely, it is impossible for a Christian, a Christian priest, or a Pope to live with a Judaist as a neighbor.  If they live as neighbors while trying to show superiority against another, they will all the time discuss divine nature of Christ Jesus.  And they will never accept a view of the other party.

However this relationship is not equal.  The Christian must be hurt more than the Judaist.  The God for the Christian is called a mere man by the Judaist, while the God of  the Judaist is regarded as God for the Christian in another form.  It is not fair at all for the Christian.  It is like a stone a Judaist throws away is treated as a jewel by a Christian.  It is a big insult to the Christian.

If Christians followed its theory that Christ Jesus is God and whoever does not believe will be punished, they would drive Judaists out of their community.  So, in a community where Christians are majority and hold power, Judaists would not loudly express their religious view.  And as long as Judaists do not provoke powerful Christians around them, they would be safe.  But even if Judaists kept very low-key attitudes, they could face a danger of being attacked by Christians who consider this matter in a very strict manner or in an extreme way.  Hitler and Nazis brought about this extreme and dangerous situation to Judaists in Germany and other parts of Europe in and before WWII.  

Hitler, the Christian 

Hitler not only got brought up as a Catholic Christian, but he expressed his Christian views into adulthood, including his period as Chancellor of the German Third Reich. One only need read Mein Kampf to see the extent of his Biblical beliefs. The German populace knew well about Hitler's book and it became a best-seller second only to the Bible. Furthermore, Hitler expressed his Christian feelings even more intensely in his speeches and proclamations throughout his power reign.
Although Hitler did not attend church regularly and later criticized the Church for their rejection of his reformation of a unified German Church, at no time did Hitler criticize God or Jesus. He always maintained an honor and belief in Jesus. This alone put him as a Christian believer. But Hitler went beyond just belief in Jesus; he devoted his entire political life to deeds aimed at creating a race of people in the pure image of God.

Some claim that Hitler lied when promoting religion, for political reasons (without citing a shred of evidence), but nothing in the historical record indicates this, nor would there appear any reason for him to do so. Even if he lied in Mein Kampf, why would he continue to consider himself a Christian after he held absolute German power? Why spend so much valuable resources to rid Germany of Jews if not from some profound justification? Hate of Jews alone cannot explain it. The hate must stem from some source and the historical record shows that anti-Judaism had long lived in the minds of Christians ever since Paul separated his community of believers from the law and people of Judaism. 

Just as revealingly, not only did Hitler present his religious beliefs in his speeches, but his own private notes reveal the influence of the Bible, long before he came into power. In one of his notes, he describes the Bible as the monumental history of mankind and used the old testament race laws as the foundation for his views against the Jews, which later turned into the Nazi Nuremberg race laws [Maser, p.282]

Hitler must have found that he could claim that Judaists despised and insulted Christians by calling the God of Christians as a mere man.  The supreme existence for Christians, Christ Jesus, was just a fellow man among Judaists.  So, Christians were put under all the Judaiasts, Hitler must have thought.   Accordingly Hitler hated Judaists as enemies of his religion he believed to be true Christianity or something like that.

So, the core of the Holocaust is why Judaists did not reasonably understand the danger of living surrounded by Christians.  The two conflicting religions should not be exercised in one community where religion is respected so much, no matter how large the community is like Germany before WWII.

But, as so many Judaists are now living peacefully and richly in the US, Christianity and Judaism in the US might not be the two conflicting religions any more there.



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Luk 4:16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.

"they conferred among themselves" - Shroud Wrapped round the Body

Tokyo Views

Shroud Wrapped round the Body

One important point about the Holy Shroud of Turin is that the image of the person is too fairly displayed without a distortion or a warp.

If the shroud had been placed on the person closely touching his skin all around, his image must look deformed when the shroud was opened, extended and placed flatly on the ground or a table.

If you wrap your face in a cloth and your face is copied onto the cloth, you would see a deformed face on the cloth as it is opened and placed on a table flatly.

To take the image of the person under the shroud as it is, the shroud must have been placed above his body like a long and hard mirror stretching his head to the toe.  There must not be flexure on the shroud.  To get such a photo-like image of the body, the shroud must be just like a tight canvas without touching or wrapping his body softly along the curve of his body.    

A following test image is of a small statue heated and placed on a sheet of paper:

 http://shroudofturinwithoutallthehype.wordpress.com/2013/11/14/a-challenging-scorch-assignment-that-i-had-been-putting-off-and-off-and-off/

If the sheet of paper was wrapped around the statute, you could not get the images in the above figure without distortion and deflection.  Even the side portions of the body must be printed there.

So, the image of the person must have bee imprinted when somebody pulled the shroud to horizontally tighten it above and in parallel with the body so that the body under is printed to the shroud like an image taken to a film.  Indeed a film in a camera is set and tighten without distortion and deflection.

This thinking leads to inference on how the image was taken onto the shroud.

When the shroud was wrapped round the body of the person, there was no printing effect. But some blood must be taken onto the shroud from the body.  Then somebody got into the tomb where the dead body was placed.  He held the end of the shroud to pull upward and tighten it  above and in parallel with the body.  Then the air in the tomb entered the space between the dead body and the shroud.  Probably, heat was accumulating around the dead body as the person was in the process of resurrection.  Power of life was returning to him, generating heat.

This heat simply resided in the space around his dead body under the shroud till the mysterious man came to the tomb on the third day after the crucifixion.  Then the man lifted a little and tightened horizontally the shroud to make a gap between the body and the shroud.  Cool air flew into the space between the body generating heat and the shroud being heated but not taking a picture of the body yet.  Heat cooled the body and the shroud, but the body was still generating heat.  Then some effect occurred to imprint the figure of the body on the surface of the shroud being stretched and heated again.

Probably the time it took for this imprinting must have been very short.  When the body was still covered, the heat must be just above his body and on the appressed shroud along with the shape of his body.  It must be like a close envelope.  However, as the image on the shroud is not deformed as we see today, the image was not yet imprinted on the surface of the shroud.

But when they touched the cool air flowing in between the body and the shroud that were being taken apart a little, the heat whose intensity followed the shape of the body imprinted itself on the shroud without deformation.  Then the shape of the body appeared on the shroud.

So, the issue is that what temperature and what ingredients in the space between the body and shroud before the influx of the cool environmental air are needed to transfer the image of the body or the source of the heat to the shroud after the shroud is cooled and heated again.  The body of Christ Jesus must have discharged some special chemical ingredients to the space around it before the shroud was uplifted and stretched above the body.  And, science might find some candidate chemicals.

 http://www.llanoestacado.org/freeinquiry/skeptic/shroud/articles/freeman_shroud_edessa_misguided_journey/

http://www.zazzle.com/shroud+of+turin+posters


In addition, if radiation had been emitted from the inside of the body, it must have been output vertically from his skin.  It must have radiated vertically along the curve of the body.  It could not constitute a clear body shape on the shroud if it had directly contributed to the formation of the shape on the shroud.

But energy from the body must have been out of his body to stay around it in the form of heat around the body and on the internal surface of the shroud reflecting his body shape.  But the image of the body was not yet imprinted on the shroud while the shroud wrapped the body along its curve.  However, when someone pulled and stretched the shroud, it postured as a mirror to the body generating heat.  And at the time, the image was imprinted along with cool air coming in between the body and the shroud.

The back side of the body must be also under the same effect of the coming cool air.  But the portion of shroud directly above the floor must have not been warped but have been rather straight and planer.  The imprinting must have been done easily without a warp when the cool air also filled the narrow space to cool the shroud and then the shroud was heated again by the body generating heat    


(1)
   Shroud Warped and Heated
       |
   Body Generating Heat

(2)
   Shroud Stretched and Cooled
       |
   Cool Air Coming in
       |
   Body Generating Heat

(3)
   Shroud Tightened and Heated again and Image Imprinted
       |
   Air Heated
       |
   Body Generating Heat



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Act 4:13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.
Act 4:14 And beholding the man which was healed standing with them, they could say nothing against it.
Act 4:15 But when they had commanded them to go aside out of the council, they conferred among themselves,
Act 4:16 Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

"beyond Jordan, Galilee of the Gentiles" - Social Progress Index

Around Tokyo

Social Progress Index

The world is now at risk of being adversely led by some countries that have mighty military power but poor social merit.

But those countries, such as the US, China, and Russia, are not necessarily advanced in terms of social progress though they have a lot of wealthy people who control their domestic politics.

For example, China ranked the 90th is behaving like a leader in Asia while the degree of its social progress is worse than Mongolia.  China should develop its society rather than intimidating other countries around the East China Sea and the South China Sea.  Russia at the 80th is intimidating Ukraine evaluated as the 62nd.  Russia should improve its society rather than trying to invade Ukraine.

The Social Progress Index measures the extent to which countries provide for the social and environmental needs of their citizens. Fifty-two indicators in the areas of basic human needs, foundations of wellbeing, and opportunity show the relative performance of nations. The index is published by the nonprofit Social Progress Imperative, and is based on the writings of Amartya Sen, Douglass North, and Joseph Stiglitz.

Countries by Social Progress Index - Ranking

 New Zealand 1 

 Switzerland 2 

Iceland      3 

Netherlands 4 

Norway 5 

Sweden 6   

Canada 7   

Finland    8   

Denmark 9   

Australia 10   

Austria       11   

Germany       12

United Kingdom 13 

Japan 14

Ireland  15   

United States 16   

Belgium         17

...
France 20
...
Poland 27 

South Korea 28  

Italy         29
...
Greece 35
...
Israel 39
...
Malaysia         45 

Brazil 46
...
Mexico 54 

Peru         55

Philippines  56
...
Thailand    59 

... 

Ukraine         62
...
Turkey 64 

Saudi Arabia 65
...
South Africa 69
...
Russia 80
...
Egypt 84 

Sri Lanka         85
...
Indonesia         88 

Mongolia         89  

China 90

...
Iran                   94
...
Bangladesh 99 

Cambodia         100 

Nepal 101 

India         102
...
Rwanda 105
...
Iraq           118 

...

Pakistan     124 

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

It might be also shocking to see that Israel (39) and Saudi Arabia (65) are placed lower than Greece (35) that triggered the euro crisis.  One the worst Christina countries is better than the leader of Islamic nations and the sole Judaist nation.

The World Cup Soccer Games do not seem to improve much society of South Africa (69) and Brazil (46) as they are judged lower than Malaysia (45) that has triggered a mysterious air incident very recently.

And as is seen in most of this kind of statistics, small European countries around major ones, such as Germany and France, are ranked higher.  They are protected by NATO; they don't have to spend much in independent national security and energy development, while they ca easily have access to advanced industrial and social/cultural infrastructures of other members of the EU.

But it is interesting that New Zealand has the highest score.  This Anglo-Saxon-based nation in the South Hemisphere has no enemy countries that are situated close and threatening with military superiority.  But how much can New Zealand contribute to development of the world?

What is more important is Contribution to Global Social Progress than social progress of its own for any country.  





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Mat 4:13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
Mat 4:14 That it might be fulfilled which was spoken by Esaias the prophet, saying,
Mat 4:15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
Mat 4:16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.

"Whosoever drinketh of this water"

Around Tokyo

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Joh 4:13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:
Joh 4:14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.