-Caveat Lector-
How about the Italian Kiss of Death at the Last Supper.....betray me
with a kiss Judas?
Remember Joe Valachi sang in October of 1964 for Vito Genevese had given
him the dreaded kiss of death in prison and out came stuff on the Mafia
for none dared call it murder inc. or communism or fascism? For Vito
had gotten a Sun Medal from Mussolini - however, Vito and the Jewish Mob
were in love - and then we had Meyer Lansky (whose son got into West
Point) - who arranged the hit on JFK......
As the Eagle hastened to eat he was gunned down before he went to dinner
- on his way - and red roses littered the limosine, drenched in the
blood of JFK......how to make the white rose, red?
Saba
Symbolic murder of the Sun God or Son God and any Mason knows that on
November 22, the end of summer, the roses are dyiing.....and the last
trip JFK made was to the Valley of Hamon Gog.
Have anyone ever read the Talmud?
Reads like Protocols to Zionist Murders.
Note the reference and humor re crucifixion of Christ? Such humor
should not go by without due notice - Jesus was nailed like these
bastards nailed JFK - refer to Meyer Lansky]
Saba
Top Document: soc.culture.jewish FAQ:
[The below material is a Zionist Publication]
Holocaust, Antisemitism, Missionaries (9/12)
Previous Document: Question 16.4: How do I counter antisemitic postings
such as the infamous "Protocols"?
Next Document: Question 17.1: Are groups calling themselves "Jews for
Jesus" or "Messianic Jews[sic]" Jewish movements?
Question 16.5: Did the Jews kill Jesus?
ANSWER:
The nails and the cross killed him. Look at the
coroner's report :-)
Seriously, official Christian doctrine no longer holds
that Jews killed Jesus, although it once spread that the lie. Where did
the notion come from? In the "New Testament", Jews are held in part
responsible for Jesus' death. Some of this position comes from the fact
that the disciples were Jewish, and it was a disciple, Judas, who
betrayed him to the Roman authorities. Some Christian sources depict a
scene in which "the Jews," given the choice of saving
Barrabas or Jesus from crucifixion, chose Barrabas. However, the text
doesn't tell us who :"the Jews" were; further, assuming this took place
(which is historically unlikely given the Roman's behavior), they all
couldn't have been gathered in one place. So, again, there is only
indirect
responsibility. Finally, politically, we know that
some Jewish leaders (who were appointed by Roman Government) may have
seen Jesus as a political threat. However, the threat was more to the
Romans, and the Jewish leaders may have been pressured to silence him.
The final decision lay with the Romans, who alone used crucifixion as a
means of killing criminals and who alone had authority to impose the
death penalty.
The New Testament accounts do not agree on the story
of who killed Jesus. The Encylopedia Judaica summarizes this as follows.
In the first three books, the Pharisees are not mentioned in connection
with the trial, and in John, only once (18:3). Only Mark (14:53-65;
followed by Matt. 26:59-68) records a formal, Jewish, "night" trial with
accusations, witnesses, and a sentence. Luke records a morning hearing
before the Sanhedrin (Luke 22:66-71) without formal sentencing, and John
has separate appearances before Annas (at night) and Caiaphas (in the
morning) who conducts an interrogation (18:12-
24). In the entire book of Luke (not just in his
description of the Passion) there is no mention of the Sanhedrin's
verdict against Jesus, and John records nothing about an assembly of the
Sanhedrin before which Jesus appeared. Hence, it seems very probable
that no session of the Sanhedrin took place in the house of the high
priest where Jesus was in custody, and that the "chief priests and
elders and scribes" who assembled there were members of the Temple
committee (see also Luke 20:1): the elders were apparently the elders of
the Temple and the scribes were the Temple secretaries. The deliverance
of Jesus into the hands of the Romans was, it seems, the work of the
Sadducean "high priests," who are often mentioned alone in the story. A
man suspected of being a messianic pretender could be delivered to the
Romans without a verdict of the Jewish high court. In addition, the high
priests were interested in getting rid of Jesus, who had spoken against
them and had predicted the destruction of the Temple. Mark offers some
clues to the historical situation. The public reason given in the
placard on the cross (Mark 15:26), recorded in all four Gospels, was
that Jesus claimed to be a king, which for the Romans was
tantamount to sedition. Those crucified with Jesus are
called "revolutionary bandits". Jesus teaching on the kingdom, his
association with marginal groups in his society, and his attacks on
abuses associated with the Temple made him suspect to both Romans and
the Jerusalem aristocracy. Though some interrogation may have taken
place before Jewish authorities, the Romans bear the responsibility
for any formal trial. All the texts agree that the
Roman prefect, Pontius Pilate (a.d. 26- 36), ordered the execution (also
attested by the Roman historian Tacitus, Annals 15.44). The execution
was in the Roman way, by crucifixion. All the books indicate that on the
third day after the crucifixion Jesus' tomb was found empty. According
to Mark an angel announced that Jesus had risen, and the other books
state that Jesus appeared before his believers after his death.
Jewish laws on capital trials are found in texts
almost two centuries after the death of Jesus (M. Sanh. 4-11), so it is
not known whether they reflect first-century practice. By these norms
the trial in Mark is not legal, since according to the Mishnah capital
trials could not be held at night or on the eve of a Sabbath or feast
day (M. Sanh.
4:1). The sentence of death could not be pronounced on
the same day as the trial (M. Sanh. 4:1); prior examination of
witnesses, as well as independent agreement of their testimony, was
required (M. Sanh. 4:5; cf. Deut. 19:15-18); the charge of blasphemy
required the explicit
pronouncing of the divine name (M. Sanh. 7:5); and
trials were to be held in the official chamber, not in the house of the
high priest (M. Sanh. 11:2; cf. Mark 14:54). Also uncertain is whether
the Sanhedrin had the power to execute for capital offenses during Roman
occupation (see John 18:31). If so, Jesus should have been stoned, which
was the Jewish penalty for blasphemy.
We also know that the early Christians who wrote the
story wanted to make the Romans appear less guilty.
Another factor to consider: It was Jesus' resurrection
that began Christianity. If the Roman's hadn't killed Christ, he
wouldn't have had the opportunity to rise (if you hold with the
resurrection). In fact, in the texts, Jesus claims all responsibility,
and is explicitly the "willing Suffering Servant" Christian theology is
that Jesus' entire purpose was to come to die.
[What are the Palestinians - willing and suffering servants of Allah?
Got a problem with that old time religion, eh?]
Top Document: soc.culture.jewish FAQ: Holocaust, Antisemitism,
Missionaries (9/12)
Previous Document: Question 16.4: How do I counter antisemitic postings
such as the infamous "Protocols"?
Next Document: Question 17.1: Are groups calling themselves "Jews for
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