There Is A Jewish Conspiracy Agaisnt All Nations
Parts 25 through 28

Jew Watch

There Is A Jewish Conspiracy Against All Nations - Part 25

       On the other hand, the regulations of a government in which pious Jews have a predominant influence, even if it contains also some gentiles, have to be strictly obeyed) '...What meaning does the connection to Israel and to Judaism have to you today?' 'Since 1972 I did not visit Israel, until 1991. Then the Gulf War broke out and missiles landed in Tel Aviv. I immediately volunteered for one month service in the Israeli army, through the 'Overseas Volunteer Unit. (By special permission of the U.S. administrations which is not often mentioned in the U.S. for reasons clarified in this article, American Jews can volunteer to serve in the Israeli army and some of them often do so, especially during Israeli wars. The number of U.S. Jews who rushed to volunteer in the Israeli army during the 1982 invasion of Lebanon, and who helped it to besiege Beirut was quite big, but since the Israeli censorship banned any mention of them, they were 'invisible' to the U.S. media. No other army enjoys a similar privilege. The service of the U.S. Jews in the Israeli army is not supposed to include combat duties, but only such things as helping to repair tanks. Some of it certainly takes place in the territories, including the Golan Heights. And you will never see Jews rush to join the American army when it goes to war) What I did then to help the Jews was not much. Naturally, it was not combat service. But we helped as much as possible and the main thing was that we were there. Does that answer your question?'...
        Perhaps the most intriguing thing that happened to me personally in the course of the past year, since I have been posted in Washington, was the meeting with organized American Jewry. The best place to see them as they are, the place where I always came each year to admire them, is the annual convention of the pro-Israeli lobby AIPAC (American Israel Public Affairs Committee). This is the place not only to feel the pulse of American involvement in the Middle East, but also where I felt that somehow it helps me to ignore the deep distress inherent in the feeling of loneliness of living in a sate located in the heart of so many hostile Arabs...

        I always asked myself what was the value of the Jewish experience in America as far as Israel is concerned. Did the identification with Israel derive from a deep sense of a common Jewish fate or was it one of the tools of the local community to garner power for achieving equal rights in a mixed society comprised also of many emigrants and members of various faiths? Was Jewish power in the U.S. a phenomenon which will decrease or increase? Were the intermarriages of Jews with gentiles threatening to weaken the Jewish power in the U.S.? Or, so I was sometimes afraid, were American Jews building a new Jewish cultural center that would compete with Israel?

        '...Adat Yisrael' synagogue in Washington is not only a place of worship. It is Jewish community center, with a prestigious Jewish kindergarten, a Jewish school with Judaism, literature, culture and, of course, Hebrew classes. On Saturdays there are always two separate prayer sessions. The first is the large one, encompassing hundreds of worshipers, which ends in a food blessing tastefully laid with Jewish delicacies. Its members belong to the creme de la creme of Washington society; senior administration officials, successful lawyers, rich businessmen...All are wealthy people. Next week, on the Jewish New Year, the prayers will be joined by many other Jews who usually spend their weekends at the most exclusive clubs, or on the most expensive golf courses, or riding the near the West Virginia lakes, or sailing in their private yachts...

        Next week, like during all Jewish holiday seasons, the most expensive limousines that can be imagined will stop at the entrance of the synagogue, to let out the elegant women, the men mummified in their expensive suits at their side, followed by the well-dressed children. The entrance fee to the synagogue is $1,000 for a single holiday. In addition to that prayer session another, with younger members and cheaper entrance fees, regularly gathers in one of the other halls, where prayers are held according to the customary Israeli style, except for the fact that men and women sit together...

        This session has at last several other characteristics. Most of the members visit Israel at least once every year. Most of them speak fluent Hebrew (Yiddish). All of them are familiar with the prayer procedures. Only a few of them come out of deep faith. Others do so out of the wish to meet a Jewish girl whom they would marry...But the most important reason for their praying is that they feel a close connection with Israel. Those of them whose love for Israel is most ardent watch the Israeli TV news every night. It might sound strange but the Washington cable station broadcasts the Israeli TV news program every night at half past midnight...The other synagogue competing for the young generation of wealthy Jews is located in Georgetown. It is a fully Orthodox synagogue, but its prayers are conducted in the Israeli style flavored by 'Gush Emunim.' The Israeli flag is proudly displayed above the Sacred Ark alongside the American flag. On each Sabbath the prayers include the benediction for the Israeli Jewish soldiers and the prayer for the welfare of the Israeli government and its officials. Many Jewish administration officials pray there. They not only don't try to conceal their religious affiliation but go to great length to demonstrate their Judaism since it may help their careers immensely.

        The enormous Jewish influence in Washington is not limited to the government. In the Washingtonian media a very significant part of the most important persons and of the givers of the most popular programs on TV are warm Jews (Remember a 'warm Jew' is one who owes no allegiance to the U.S. at all, all their allegiances is to the State of Israel). A significant part of senior media correspondents, newspaper editors and analysts are Jewish and many of them are 'warm Jews,' too.

        Many of them are influenced in Israel's favor by attending suitable synagogues. The Associated Press's political reporter, Barry Schweid, and the Washington Post's education reporter, Amy Schwartz, regularly participate in a prayer session which is considered to be close to Israel at the Cleveland Park synagogue. Let us not forget in this context the Jewish predominance in the Washington academic institutions.

        At the National Center of Medicine the percentage of Jewish researchers is very much higher than their relative percentage in the population. In the fields of security and science, in the film industry, in art and in literature, the Jewish influence can only be described as immense, with a corresponding enhancement of Jewish power...Where did they all spring from? In Israel we are already accustomed to the names of the Jews called Dennis Ross, Dan Kurtzer and Aharon Miller, since they have taken part in each of the secretary of state's visits to the Middle East in the last six years. But that is a relatively new phenomenon. When Dan Kurtzer, a pious Jew who observes the Sabbath and all commandments of Judaism arrived at the American State Department 18 years ago with a doctorate in Middle East studies, he was told: 'You have all the qualifications to serve in the Middle East division, but don't even think of suggesting it because of your Jewish origin.'

        Today he is the boss of those who gave him that piece of advice, so much had Jewish power increased in the meantime. When he arrived it was the time when the Arabists ruled the State Department and the few Jews who had infiltrated it preferred to conceal their Judaism. There were precedents, such as the late Arnold Rapel, who was a senior deputy of the secretary of state's assistant for the Middle East, but his co-workers learned of his faith only when he was buried in a Jewish ceremony.

        Kurtzer was the first to announce that he could not work on Jewish holidays since he observed all the commandments and went to synagogue. Today, when the TV star Roseanne Arnold announced that she intended to produce a series on Hanukkah since the Christmas programs are already too numerous, and when public schools in the U.S. are closed on the first day of the Jewish New Year, the story about Kurtzer seems very distant.

        Today, when there is talk about 51 percent of interfaith marriages, the danger of assimilation appears to be even greater, yet when examining the phenomenon from close up one finds that the trend is the opposite. More and more Jewish youngsters seek out the synagogue and Jewish education which are very good for advancing one's career. It is important that Israel do its bit in this area. Rehm Emmanuel is a living proof of that. Three months ago he was married in a Jewish religious ceremony to Amy, a young woman from a Christian family. She converted to Judaism and her Jewish name is not Yael. If Rehm had wanted to assimilate, he would not have married in a religious ceremony.

There Is A Jewish Conspiracy Against All Nations - Part 26

        Dennis Ross, so familiar and so friendly to us, has an even more amazing story. His parents were divorced when he was two years old. His contact with his father was almost totally severed. Two years later his mother married a Catholic and moved to California. However, she posed a condition for her new husband that her children were to have a Jewish education.

        Dennis grew up in a Reform Jewish environment and could have easily assimilated without remaining true to his roots. Although he attended a Reform Jewish school on Sundays, it was more of a social than a Jewish experience. But he did not forget and it was Israel which made a warm Jew of him. In 1970 he visited Israel for the first time with a group of American students in that glorious period of victory after the Six Day War. His connection with Judaism grew stronger ever since...

        Can Israel really sense that at a distance of thousands of miles away there is a flourishing Jewish center that not only deeply admires and supports it, but also feels a shared destiny with it? There is no doubt about it, especially in the matters concerning its existence. All the Clinton administration's officials dealing with Israel: Ross, Kurtzer, Indyk and Miller being just a sample, may have different views concerning the desired solution for the Israeli-Arab conflict but they are warm Jews in whatever they do.

        They also firmly believe that the shared interests between the two states are fundamental and permanently enduring. It is because of this deeply held belief that they made a huge contribution to the fact that the Clinton administration has fully adopted their approach on the issue of relations between the U.S. and Israel.

        Perhaps because of that belief they claim that they are upset about the Israeli violations of human rights in the territories, and are even more upset when one or another Israeli minister takes an initiative concerning Iraq which does not accord with the American line. 'If Israel wants American support for all its interests, it also must coordinate its steps with us when this concerns the basic interests of the U.S.,' one of the senior officials told me this week, following the news of the initiative of ministers Moshe Shachal and Binyamin Ben-Eliezer to add Iraq to the peace process.

        The many Jews in Clinton's administration have been created by a design, their larger number is not due to chance. The American way of life supports the achievers. Despite the previous Jewish generation wish, perhaps, to assimilate, it gave its children the best education and not necessarily only in Jewish religion.

        It was especially their achievements and ability which, while also preserving their Jewish roots, brought the present generation of Jews to their present positions of enormous influence and power. Dennis Ross, the founder of the theory of 'the confidence-building measures' between Israel and the Arab states, is a typical product of that Jewish generation in America. Their power might certainly boost the confidence of Israeli Jews in the eternity of the Jewish people and dull their sensation of loneliness among the Arabs...

        Incidentally, although the Jewish power in the current Democratic administration is so huge, there are also many warm Jews heading for the top positions in the Republican Party. I met Paul Wolfowitz, for example, who was the senior deputy of the American defense secretary in the Bush administration in the course of a visit to a Patriot missile base during the Gulf War. When he was received by the commander of the base, whose name was emblazoned over his chest, Lt. Col. Crimkowitz, his face glowed: 'You're Crimkowitz, I'm Wolfowitz. We both have relatives here.'

        That does not mean that they are all like that. Even in America there are and will be people with Jewish roots who do not support Israel, to say the least. Such was the former American defense secretary, Caspar Weinberger, and such is Richard Haass, Martin Indyk's predecessor on the National Security Council. But now they are certainly exceptions."

        In September, 1995, President Clinton awarded the "Congressional Medal of Honor" to a dead Jew, who was born in a foreign country and never served one single day in the armed forces of the United States; he never did one single thing which benefitted any American who was not a Jew; he never did a single thing which one could define as bravery under fire; nor did he ever do anything worthy of such a high honor. He received it, simply because President Clinton is a coward, a draft dodger, and a traitor to the United States of America.


        Yet as long as the origin and evolution of American institutions are studied by free men, so long as the Mayflower, the Pilgrim Fathers and Colonial Puritanism abide as key influences, which no cynic or iconoclast can brush aside, Lord Bryce, Professor Ernest Barker and other renowned scholars, have repeatedly emphasized the close connection between the "little democracies" of the New England Congregational ("Independent") Churches, the winning of American Independence, and the overthrow of the old, corrupt Monarchy of France, Religious self- government among these Colonists, prepared the way for political self-government; and the success of the American War of Independence probably achieved more than all the writings of Rousseau, Voltaire and the Encyclopedists, in nerving the French people to break the yoke of their Bourbon oppressors.

        The Contribution of the Pilgrim Fathers, moreover, to popular education was far-reaching. Puritanism was a book religion, demanding a first-hand knowledge of the Bible; while autonomous government in Church and community, demanded a trained intelligence: hence the necessity for schools. From the first, therefore, the Pilgrim Fathers established a system of "common schools." And it is but emblematic of their thirst for knowledge, that within sixteen years of the sailing of the Mayflower, they had founded a College destined to be world famous. Within two years of its founding, came its first important legacy. Rev. John Harvard, dying childless (1638), bequeathed all his books and half his estate to this new college, which thenceforth bore his name. Nor did these builders of New England forget their debt to certain venerable institutions of Old England. The community cradling the infant Harvard University was called Cambridge, in memory of the alma mater of several of its founders; for not a few of the Pilgrims were University men, who cherished memories of youthful days at Cambridge and Oxford.

        But not only did these fathers of a mighty nation lay the foundations of liberty, self-government and universal education. Though their existence was threatened, both by the Indians and the French, and though for many years they forced a rugged soil for scanty amount of food, they finally conquered a wilderness, as God had said they would in the Scriptures, and it bloomed as the Garden of Eden. They were courageous, adventurous men, these men of Israel, these pioneers; men of vision and moral rectitude, conscious of a destiny, and living for tomorrow rather than today. Their task, however, was so titanic and they were so staunchly in earnest, that they had little appreciation of the subtler shades of life. Colors to them were white and black; moral problems, Yes! and No! As soldiers scaling a mountain citadel, they had little time for speculation or debate.

        Their theology, too, though singularly direct and sustaining, was over stern and legalistic; at some points indeed it was forbidding and threatening. The blacker shadows of Calvinistic logic had, for a long time, dominated their doctrinal outlook. Their conception of the Sovereignty of God tended to be rigid, predestinarian, over-powering, almost merciless; for too often it was little influenced by the compassion and love of Christ. Hence the "witchcraft" obsession inflamed by Cotton Mather, and the persecution of Quakers. These New World Puritans had the faults of their qualities. Occasionally they were as obdurate and Old Testament minded as the later South African Boers. But this, despite the modern avalanche of cynicism, must in fairness be added. For all the iron in their blood, sufficient Gospel grace underlay their Legalism, to cause them, when once they perceived the horrors of persecution, to recant their cruel, mistaken attitude both towards "witches" and Quakers.

There Is A Jewish Conspiracy Against All Nations - Part 27

        Only against the backgrounds of Colonial Puritanism, can the amazing impact of George Whitefield on America, be fairly gauged. True, the thirteen weeks of his first American sojourn, in 1738, though confined to Georgia, were successful. But it was not until his second Colonial tour (October, 1739, until January, 1741), when he came into contact with Pennsylvania and New England, that he began really to stir the New World. And how congenial he found the PROMISED LAND of the Pilgrim Fathers, his own words make clear: "On many counts it certainly exceeds all other provinces in America; and for the establishment of religion all other parts of the world. Every five miles or perhaps less you have a meeting house...I like New England exceedingly well."

        Admittedly, too, it was in Georgia, despite the protestations of Benjamin Franklin, that Whitefield founded his famous Bethesda Orphanage, which for so many years was to offer a home for from 80 to 140 destitute or abandoned children. That Orphanage, however, was located in Georgia, because Georgia was the center of such need. Whatever the shortcomings of the Puritan settlements, they not only educated their children, but they left none of their orphans to suffer the pangs of starvation and nakedness. The neighborliness of the Puritan parishes obviated such inhumanity. Nevertheless, all was not well with the Puritan commonwealths when Whitefield began his momentous mission. The influence of that great but austere theologian, Jonathan Edwards, radiating from Northampton, Massachusetts, was still considerable; but already reaction was at work.

        The relentless predestinarianism of the man who could write, Sinners in the Hands of an Angry God, was certain to alienate many sensitive souls; while those who concluded they were damned, concluded, with equal consistency, that they might as well earn their damnation, by indulging the pleasures of sin while yet opportunity remained. The gigantic physical exertions, moreover, of the initial Pilgrim Fathers, now no longer were equally imperative; leisure was less scant; and not a few of the characteristic vices of Old England had become all too apparent in New England.

        Drunkenness was on the increase; cock-fighting was becoming popular; gambling in some quarters approached an obsession; material standards of success were undermining the earlier fraternalism; and the tares (Jews) of monetary cupidity were choking the wheat (Israelites) of spiritual attainment.

        The protracted impact of Whitefield on America was the very thing needful to save Colonial Puritanism from its legalism, its rigidity, its mounting individualism, and its increasing danger of self-righteousness. His gracious adaptability, his marvelous imagery and his spontaneous, overflowing eloquence went straight to the heart of the New World. The man whose pulpit appeal could extract from the then-hostile Franklin, all the copper, silver and gold in his pockets, was no ordinary preacher, no common mortal.

        Whitefield was not a little influenced by what was best in New England, and some aspects of Edward's teaching left a permanent stamp on him; but he brought to the dominant religious outlook in America a complimentary message which was invaluable. His enthusiasm and compassion, his universal charity and selflessness were as gentle, showers on parched soil. His central emphasis was not the majesty, but the Love of God; he proclaimed not divine wrath, judgment and retribution, but divine mercy and patience, divine pardon and grace. It is poignant that from Northampton, where so many souls were seared and scorched by the threatened fires of judgment, Whitefield reports: "I found my heart drawn out to talk of scarce anything besides the consolations and privileges of the saints and the plentiful effusion of the Spirit upon believers."

        Whitefield's theology was cast in the mold of a mild Calvinism, but his ministry always was tender, healing, inspiring. In pressing the logic of theory, he knew where to stop; and if to the end his preaching implied "the decrees," that implication was merely an attempt to vindicate the omniscience of God. It was his friend John Wesley, the unflinching advocate of "free will," whom he desired to preach his funeral sermon in his great Tabernacle, London. To him, the conscious unity of heart and spirit superseded all disagreements on doctrine.

        Not yet, has the historical importance of Whitefield's labors been duly appreciated. In Scotland, with its Calvinistic background, his influence was immense; in America, the land of his special devotion, it was strategic. Sir James Stephen, in his Essays in Ecclesiastical Biography, says: "If every philanthropy burned in the human heart with a pure and intense flame, embracing the whole family of man in the spirit of universal charity, it was in the heart of George Whitefield. He loved the world that hated him; he had no preferences but in favor of the ignorant, the miserable and the poor."

        Again, the free-thinking Benjamin Franklin, who at first was annoyed with Whitefield because he could not persuade him to plant his Orphanage in Philadelphia, finally said of him: "I knew him intimately upwards of thirty years. His Integrity, Disinterestedness and Indefatigable Zeal in prosecuting every good work I have never seen equalled, and shall never see excelled."

        Whitefield not only awakened the existing Churches in America to a new enthusiasm, a new vision and a new tolerance. His mission, being instrumental in establishing hundreds of new congregations within half a dozen communions, diffused a new evangelical unity; while thousands of those who, in religious things, could not previously "discern between their right hand and their left," began to hunger and thirst after righteousness and to seek diligently the things of the Kingdom of Heaven.

        Even provincial Governors "embraced him" in deep emotion, as he departed out of their midst. Franklin, to satisfy his curiosity, made a mathematical calculation of the size of the Philadelphia multitude hanging on Whitefield's words, and, to his amazement, determined that 35,000 souls were at one time listening to the Evangelist's message. The financing of Whitefield's Orphanage was itself, in those days of sparse money, no slight undertaking; yet this was but one of many Good Works for which Whitefield raised such voluntary collections as never before had been heard of on American soil.

        Even in education, Whitefield's contribution to American development was phenomenal. With the origins of several now famous Universities, he was directly connected. Princeton University, wherewith the name of President Wilson is so closely connected, issued from the "Log College" built on the Neshaminy by William Tennet and his son, Gilbert.

        That humble institution, with the support of Governor Belcher, a devoted follower of Whitefield, soon was transferred to Princeton, New Jersey, where, as "Princeton College," it became the center for the training of Presbyterian ministers in six colonies, viz. New York, Hew Jersey, Pennsylvania, Maryland, Virginia and Carolina; and in Princeton it expanded into the now world-known university. In the infant days of this center of learning, Whitefield was to the Tenants and Belcher a tower of strength. Gilbert Tennent often accompanied Whitefield on his preaching missions, and on both sides of the Atlantic the evangelist raised for the struggling College substantial support. Whitefield was one of the first men upon whom "Princeton" conferred its M.A. degree. But Princeton was not an "only child;" no less than sixty-two American Colleges "trace their origin to the Log College."

        With the origin of the University of Pennsylvania, Whitefield's connection was even more intimate. In 1740, his "New Building" was erected in Philadelphia by warm supporters, including Franklin. To it the "Awakener" insisted on adding a Charity School, for "the instruction of poor children gratis, in the knowledge of the Christian religion and in useful literature." That Charity School evolved first into an academy, then into Philadelphia College, and ultimately into the University of Pennsylvania.

There Is A Jewish Conspiracy Against All Nations - Part 28

        When, in 1914, on the Bicentenary of Whitefield's birth, a noble statue of the evangelist was raised at the University, this statement was read: "The inspirer and original Trustee of the Charity School of 1740, the forerunner of the University of Pennsylvania, he solicited the first donations to the Library of the University...guided the new school of learning by this godly counsel, heartened it by his masterful preaching, and inspired it with his noble life."

        "Zealous advocate and patron of higher education in the American colonies," is one of the inscriptions on the pedestal of this memorial. But the man who, "taking two continents under his wing," spent more than two years of his life upon Atlantic crossings, fostered education on both sides of the water. For Charity Schools in England, he raised such collections as never previously had been known; to Dr. Doddridge's Nonconformist Academy, he proffered yeoman assistance; Dartmouth College was equally indebted to him; while, after the destruction of Harvard's Library by fire, he secured fresh gifts of books from England. Nor did he forget the American Indians. The Boston Gazette reported an occasion when he collected �120 for Mr. Wheelock's Indian School, in Lebanon, New England.

        Whitefield was a man of heart and soul too big, to be understood by the swarm of little critics, who buzzed so busily to besmirch his name. Franklin's unvarnished tribute will stand the tests of time.

        Dr. Abel Stevens, in his History of the Methodist Episcopal Church, says: "The Congregational Church of the New England, the Presbyterians and Baptists of the Middle States, and the mixed colonies of the South, owe their later religious life and energy mostly to the impulses given by Whitefield's powerful ministrations...the New England Churches received under his labors an inspiration of zeal and energy which has never died out. He extended the revival from the Congregational Churches of the Eastern to the Presbyterian Churches of the Middle States. In Pennsylvania and New Jersey...he was received as a prophet from God; and it was then that the Presbyterian Church took that attitude of evangelical power and aggression which has ever since characterized it...The stock from which the Baptists of Virginia, and those of the South and South West have sprung, was also Whitefieldian. And, although Whitefield did not organize the results of his labors, he prepared the way for Wesley's itinerants. When he descended into his American grave, they were already on his track. They came not only to labor, but to organize their labors; to reproduce, amid the peculiar moral necessities of the New World, both the spirit and the method of the great movement as it had been organized by Westley in the Old."

        The post-Whitefieldian development of the Evangelical Movement in America is a subject too expensive in range, too epic in consequence, to permit even of outline here. Francis Asbury, Wesley's master-builder in America, was a characteristic product of the Revival. His "Theological College" as Dr. Curnock puts it, "was his mother's Class Meeting." From infancy he imbibed the Evangelical spirit; when eighteen he undertook the labors of a local preacher; when twenty-one, he was appointed by Wesley as an itinerant, and for five years (1766-1771) he labored zealously and effectively on four different circuits, in England. Then when twenty-six, in the year following Whitefield's death, he volunteered for America, where for forty-five years, till his demise in 1816, he toiled with a constancy and selflessness resembling of Wesley himself.

        Asbury was endowed with none of Whitefield's dramatic, spectacular gifts; but attaining a much riper age, he labored nearly four times as long on American soil, and being par excellence a conciliator, organizer and builder, he was singularly adapted to follow the fiery Awakener. No sooner had Ashbury landed in America, when friends insisted he confine his labors to the more populous centers. They did not know their man; Ashbury, above all, was a trail-breaker, a frontiersman, a pioneer. From the first, he determined that the most isolated settlers must enjoy the privileges and inspirations of an organized religious life; his passion, like that of Wesley, was to serve the most neglected.

        Hence, decade after decade, despite the perils of the Revolutionary War, despite extreme changes of climate and the fury of the elements despite the lurking dangers of untracked forests, quicksand bogs, turbulent torrents, bridge less rivers and forbidding mountains, he rode regularly some 5,000 miles a year; winning wherever he went devoted followers who became local leaders; and creating wherever he went, Class Meetings, Societies, Sunday Schools, Circuits and finally Conferences.

        This Staffordshire peasant became, perhaps, the most creative religious statesman the North American continent has yet known. Owing nothing to the schools of his day, he was entirely the product of religion: love, sympathy, vision, courage, faith and prayer made him great. For thirteen years before Dr. Coke arrived to ordain him, he had been to the wilds of America their chief shepherd of souls.

        His ordination therefore but proclaimed him what already he was, a superintendent, a bishop, over the far- separated flocks of Christ, which his own ministrations had so largely led into the fold. Other of Westley's leaders, including Philip Embury, Barbara Heck and Captain Webb, were at work in America for long before Asbury arrived. Coke, his fellow "Superintendent," with his scholarly and executive powers, rendered memorable service. But to the saintly Bishop Asbury must go the honor of being "Father to God" to the largest Protestant Church the New World knows. His life was a marvel, almost a miracle, of consecration and attainment.

        Like Wesley, he rose habitually at four a.m.; and like Wesley, too, he strove to account for every moment of every day. Self-taught, without fixed abode, a man of the roads, he made it his rule to read one hundred pages of good literature daily. He taught himself Latin, Greek and Hebrew. Always his saddle-bags were packed with books which he himself had mastered; and many of these he persuaded, not only his preachers and Class-leaders, but thousands of his humblest followers, to buy and read.

        House-to-house visitation, field-preaching, barn- preaching and camp-meetings in tents, were among his chief means of establishing contact with pioneer communities: and always his converts he organized into Classes and Societies, thus nurturing Local leadership. Log schools and Churches, accordingly, reared by the co- operative "bees" of settlers who hungered for understanding and righteousness, rose up as beacon-lights wherever this holy man went.

        The salary of this peerless missionary, "for the greater part of his life was under �20 a year." Money to him, like time and life, was a trust from God: and this spirit he breathed into the whole heroic band of his "co-workers in the Gospel."

        In the formative days of this young Republic, these apostolic missionaries outmarched the prospectors and gold hunters; they out-toiled the homesteaders and ranchers. What Lincoln came to mean to the social and political life of the United States, that, Asbury before him, meant to her moral and religious life. Indeed, apart from the Bible and spiritual influences mediated by Asbury and his fellow "Enthusiasts," there is no understanding Lincoln.

        Bishop Asbury could claim "Apostolic Succession" only through Wesley, the "Baptism of Fire" and the Gospel of Christ. Often his episcopal status had been ridiculed. Yet, if by their fruits they are known, he was a Bishop indeed! In the single decade, 1780-1790, the American Methodist circuits increased from 20 to 114, and their Church membership from 8,504 to 57,631. This amazing achievement represented the first harvest of Asbury's sowing; and it successively became the seed of mightier harvests ahead.

        In the United States, as in Britain, popular

The End

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