It is clear to me that Douglas was primarily criticizing a restrictive philosophy or way of thinking which he identified historically with the Old Testament. In the history of the social credit movement you will not find even a single instance, by the top echelon or in any official pronouncement, where it was advocated that there was to be any discrimination or action taken against the Jews as people. Wally informs us that Douglas' associate A. W. Joseph was Jewish, for God's sake. The Jews of course were proselytizers of the philosophy contained in the Old Testament, as were the Roundheads, Whigs, Calvinists, Lutherans and Fundamentalists. It is true that the Roundheads were the Taliban of their day, who smashed the stained-glass windows of Canterbury Cathedral once they took power, and replaced the High Alter with a simple wooden table. The stained-glass windows we see today in Canterbury and throughout England are quite old, but are post- restoration. But so what? The first trench that each of us faces is to get past the restrictive philosophy. Some of the most ardent proselytizers for that mindset are some of the traditionalist Roman Catholics who are pin-headed to the extreme. To imply that the distribution of the Bible in the vernacular was part of the "conspiracy" is absurd. There were and are many conspiracies in this world, which is merely the name we give to group activity we don't like. The Catholic conspiracy was confronted by the Reformation, and it was good that it was. Modern Catholicism is the better for it.
The following is from Douglas' last published book, *Brief for the Prosecution* written in 1943:
***> In these days of coalition Governments, control by "Planners," and other modern improvements, it is difficult to realise that Cavaliers and Roundheads, Whigs and Tories, were exponents of two philosophies. The Whigs were merchants, abstractionists, the dealers in intangibles. It is not a coincidence that the Whigs, Quakers, and nonconformists, became bankers and collaborators with the Jews, both resident and continental. They were fundamentalists. The "Old Testament" was a record of the sayings and doings of an omnipotent if somewhat irrational Ruler, who spoke Elizabethan English and had a private staircase to Mount Sinai. Consistency was not to be expected of Him. What we should now call masochism, the glorification of pain, was explained by the idea that discomfort in this life automatically ensured bliss in a future existence. Carried to its logical conclusion, as many of Cromwell's semi-animal barbarians were prepared to carry it, the most certain way to prepare a general Heaven was to create a Hell upon earth.
***>This philosophy, as we shall see when we consider the case of Germany, runs through Lutherism, Calvinism and other Puritan movements straight into civil war and revolution. Always, it is the attack of the black-coated theorist on the pragmatist, the farmer, the sailor, the pioneer. At the root of it is a denial of personal initiative and judgment, and the substitution of a set of transcendental values incapable of, and indeed almost resenting, any attempt at proof. Once this conception is grasped, it is easy to see how indispensable it is to the supremacy of the financial system and those who control it. What appear to be failures of policy are really the greatest successes. As Mr. Montagu Norman remarked when mild ex-postulations on the obvious results of his government were brought to his attention, "I do not think it is good for people to be prosperous". About this date, Mr. Norman's salary was increased by several thousand pounds. Under the influence of Whig mentality, words become reversed. A man who kills another is a murderer, and if he does it without passion, he is a cold-blooded murderer. But mass murder in cold blood is glorious and is war. Stealing is a crime, but unnecessary taxation is statesmanship. Many attempts have been made, in a society in which finance is dominant, to show that the Puritan strain in British history is a source of strength. It would be more true to say that it is an important factor in British development since the seventeenth century. How much of that development is tinsel, and how far it has departed from the natural genius of the English, Scottish and Welsh peoples may perhaps be easier to assess when we see the measure of its permanence. <***
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