Jews and Gentiles The heading of this article presents difficulties

The heading of this article presents difficulties. The correct use of the term “Gentile” is in question. It is a name that has been given us, not by ourselves, but by Jews, and it is by no means certain that it is accurately given. A very great chance exists that it is not. That, however, is a matter which “gentiles” do not bother to understand; they think, of course, that if one is not a Jew one must be a gentile This is only another instance of the Jewish view being “put over” without the “gentile” understanding or even questioning it.

There is another difficulty: how shall one address “gentiles” collectively? When one addresses Jews he knows that the Jew is always a Jew; that every Jew acknowledges every other Jew; that Jews understand each other and are loyal to each other as against “outsiders”; that they think together and act together; that they stand together for Jewish defense, no matter how just the charge brought against them. When you address Jews you address a unit, and when you discuss Jews you get a united reaction from them.

This cannot be said of gentiles. They are of many races, many nationalities, many religions, many tongues. They never think of themselves as being united under the name “gentiles.” They are not race or class conscious; certainly they do not think of themselves as a unit with reference to the Jews as an opposite unit. “Gentiles” cannot be organized into one group nationally, let alone internationally, as Jews can. Jews of every shade of opinion, of every degree of religion and of unreligion, can unite all round the world, and do unite, having their own news service, their own telegraph service, their own “foreign department” (as they themselves describe it), by which they keep themselves united and informed for mass action.

There is nothing even remotely approaching that among “gentiles.” Not that this fact can be urged against the “gentiles” as a fault.There are reasons why the “gentiles” never can be united. And one reason is that among the so-called “gentiles” there is a regnant superior strain that is not “gentile” at all; no more is it Jewish. There are racial and moral strains among the non-Jewish section of the world which never can be brought into agreement. And, outside this superior strain, among the gentiles proper, the very basis for enduring union is lacking.

So that the only union that can be expected is a union of the superior strain, which physically and morally is unconquerable, and whose task it is to liberate the lesser peoples who easily fall victims to subversion and have no reactive power to rescue themselves.

It is to this human Gulf Stream that flows through the ocean of humanity, blessing it, that this address is offered. As to the identity of this section of humanity—“He that hath ears to hear, let him hear.” The others will not, because they cannot. There are many genuine gentiles mixed up in our common population, but it is not to them that these words are offered.

The Jewish Question has existed for a long time, as the Jew knows and admits, and is a consequence of certain un-Jewish, or rather un-Israelitish ideas held by Jewish persons of power.

The disability under which the Jew labors is that he is not a Jew, properly speaking, and does not desire to be. Just at that point is the soil and the root of the Jewish Question.

Tackling the Jewish Question is not congenial work. The Race which this article now addresses has always shrunk from tackling it. Our Race has little disposition to chastise any portion of humanity, to arouse feeling or resist it. We have little taste for this surgical work which becomes absolutely necessary when certain corrupt influences deeply dislocate and seriously injure the common life. Nothing but a clear vision of the danger, nothing but an imperative sense of duty would impel any one of us to embark on a course which is subject to misunderstanding and which must, in the nature of things, wait long for its complete justification. Our Race is too fair, and has always been too fair, to enter hastily into judgement—and upon this fairness and long-suffering the offending groups have often seriously trespassed.

Regarded by itself, as a separate entity, the Jewish Power is most impressive. International Jews today occupy literally every controlling lever of power. Building up for centuries, perfecting their teamwork from generation to generation, from country to country, they have practically reached the summit.

Nothing but the Christian religion remains unvanquished by them, though through false “liberalism” even that has felt the Jewish assault. So great is this power that the very knowledge of it kills hope that any movement can ever dislodge it. Earnest, honest men have walked around it, surveyed it, measured its strength, and have given up the dream of changing it.

In Russia they tried to segregate it, but while segregation went on from one side, infiltration proceeded from the other, and even the “anti-Semitic” Russian Government was honey-combed with Jews, as the end showed.

In Germany they endeavored to vote the Jewish power out of politics, only to find the root deep-set in finance—and no country has yet attacked the sacred image of gold.

In England the policy of absorption was adopted, and the result is that wherever a Jew was put in power the British Empire has reaped trouble, in Ireland, in India, in Palestine, the present vice-regents of all these possessions being Jews.

Other little countries, exasperated beyond endurance, tried violence, and failed just as miserably as the others.

Why? Because every one of these methods is precisely the method that the Jew prefers to have people try. He knows their futility first; they find it out later. He knows how these methods positively help him; they discover that later. The knowledge thus won would be pure gain, were it not that it also seems to discourage the hope of men who know how seriously wrong the situation is.

Besides this massive array of power, immovable as it appears, there is the veil cast over the Christian mind as to the supposedly peculiar destiny of “God’s chosen people.” The Christian cannot read the Bible except through Jewish spectacles, and, therefore, reads it wrong. The idea of “the chosen people” is one of the two great biblical ideas, but that the Jews constitute this Chosen People is entirely opposed to the statement of the Bible—even of the Bible which the Jews acknowledge, the Old Testament of the Christians.

The blessings of world possession, world rule, superior population, commercial greatness, military power, constituted governments, “a great nation and a company of nations”—all of these means by which to spread light and healing among the nations—were truly promised to one people, to Israel, not to Judah. Judah’s destiny was to be quite different. Very few Bible readers ever note the distinction between the House of Israel and the House of Judah, yet this distinction was marked from the time of Jacob; the prophets absolutely insist upon it.

Israel seceded from Judah, being unable to live with that people any longer. Israel’s destiny took them out into the world, and if the Bible be true, then Israel’s destiny of greatness is being fulfilled in Israel, and not in Judah. The two Houses are distinct to this day, although a future reunion, a spiritual reunion, is prophesied to come.

Henry Ford