You might recall I said:
The problem is that narcissistic Christians have a tendency to start believing they’re the chosen people. Narcissists are always looking for a way to purity spiral and self-identify as special, and within the Christian worldview this pathological identity signaling tends to be LARPing a TRUE Israelite. You can see this in Mormons, Black Israelites, and even this guy. Hence a tendency to live by the old law, abstain from pork, and of course “muh dick”. In many places the practice of circumcision sticks as an cultural Christian institution after its elites go through a narcissistic purity spiral where they LARP as Troo Israelites for a bit. The Jewish Question is downstream from the Freemason Question because it’s those fuckers who keep giving their nations over to the Jews for a pittance of affirmation.
Elite Judaizers are the greatest problem facing Christianity in any age, because it’s the most natural thing in the world for an aristocrat to prefer a mythos where his proclivity to own a harem of sex slaves is justified by birthright. I use the English as an example because they’ve been LARPing as Israelites harder and for longer than anyone else, and if you say otherwise they’ll storm out in a huff and go to Utah or Virginia. Steve Sailer is on a Southron history kick lately regarding the very Jewish Confederacy.
Mythos and Blood
By Steve Sailer
…the more Eisenfeld digs into her subject, the more she discovers that the assumptions that come so naturally to 21st-century commentators are largely historical myths invented for their ancestors’ political purposes. The reality turns out to be richly ironic.
She turns to Rabbi Lance J. Sussman, a visiting professor of Jewish history at Princeton. Surely Jews, with their ancient regard for the rights of mankind, led the way in protesting black slavery? No, Rabbi Sussman tells her: “Southern Jews and many Northern Jews had no issue with slavery.”
For example, the most prestigious Northern rabbi of the period, Morris Raphall of New York, whose father had been banker to the King of Sweden, defended property rights in slaves as “expressly placed under the protection of the Ten Commandments.”
Indeed, the one pan-Jewish political protest of the Civil War era was their successful appeal against the anti-slavery Union general Ulysses S. Grant for cracking down on Jewish merchants who were undermining the Northern blockade on Confederate cotton exports…
…In general, Jews were more welcomed by Southern elites. Much as in medieval Poland, where the nobles invited in Jewish merchants to provide them the financial services that their own people were too innumerate to undertake, rich Southern Protestants generally saw themselves as an agrarian warrior class. So Jewish commercial facilitators, such as the slave-owning Lehman Brothers, who founded the future investment bank in Alabama in 1855, tended to be welcomed as complementary to the landowners.
You have to admit, it’s a good gig for the Jews. Profiting off slavery, breeding into the slave population’s best women, and then fleeing from the miscegenetic consequences are not a bad evolutionary strategy. But the Frankenstein mythos suggests it will not end happily.
This interpretation of the laws on slavery fits well with enactments against intermarriage that date from the same period. The Council of Elvira in Spain (ca. A.D. 300) and the Council of Nicaea (A.D. 325)5 prohibited marriages between Jewish men and Christian women (DeClercq 1954, 42; Pakter 1992, 722). Given the sexual asymmetry of these regulations and the fact that during this period Jews were far more likely to own Christian slaves than the reverse, the suggestion is that these laws were intended to prevent wealthy Jewish men from having Christian concubines, and they may thus be seen as an aspect of Jewish/gentile resource competition during the period…
In this regard, it may be significant that nine of the fifty-four Judaizers at Aphrodisias (the archeological site that most clearly indicates the commonness of Judaizing) were city council members—exactly the sort of wealthy, influential gentiles it would be in the interests of Jews to cultivate friendships with. Indeed, such individuals would be obliged to participate in public cults by virtue of their position. The finding is therefore best interpreted, as Goodman (1989, 177) does, as indicating that Jews approved of gentiles who worshipped other gods—not as support for large-scale conversion by the gentile elite. Also, as Feldman (1993, 441) points out, it would be in the interest of wealthy, powerful gentiles to maintain good ties with the very prosperous and influential Jewish community. In any case, there is little reason to suppose that Judaizing represented an important halfway position on the road to full conversion: Feldman bases his discussion on the Aphrodisias site where there were apparently three proselytes and fifty-four Judaizers.
There may be other reasons why the Jews attracted the sympathies of some gentiles during this period.7 Nevertheless, by all accounts this gentile sympathy to Judaism occurred at a time of increasingly intense anti-Semitism at all levels of the gentile society.
Separation and Its Discontents