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Wednesday, July 7, 2021

GLOBALISTS: The New Money Changers

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GLOBALISTS: The New Money Changers

When the People’s Republic of China joined the World Trade Organization (WTO) in late 2001, there were many in the Western political establishment who assured working-class skeptics that admission into the liberal world order would change China. Once fully integrated into the globalist regime, we were told, China would learn how to live like late-capitalist Americans and Western Europeans. The Chinese would give up on their old Communist ambitions and learn to be content with the material comforts of the twenty-first century, the argument went. Even today, there are those who still argue (https://www.aei.org/op-eds/to-compete-with-china-we-need-the-liberal-international-order/) that the “liberal international order” is the way to compete with the PRC.

The basic argument in all of this, to get down to brass tacks, was that money can change people for the better.

In the glow of the West’s apparent triumph in the Cold War, and then in the frenzied fight with that most modern of all institutions, Al Qaeda, it was easy to see the “liberal international order” as the best hope for mankind. Markets tame the darker Hegelianism in the human heart, we often heard. Francis Fukuyama became the public face for the notion (although he now distances himself from it) that the cut and thrust of power politics could be turned into parliamentary democracy, the horrors of history dispensed with. Reading the Financial Times in business class while shuttling between New York and Shanghai, Tokyo and London—somehow humanity had hit on a new mode of being in the world, a managed worldliness that would do away with the darkness of the past.

The basic argument in all of this, to get down to brass tacks, was that money can change people for the better. Prosperous people don’t need to invade neighboring countries. People with robust pension plans don’t get mixed up in political extremism (“extremism” being defined by the latter-day liberals as anything against latter-day liberalism). If you have health care and a 401(k) then you aren’t going to stand on a soapbox and demand that your government avenge a historical wrong. Money takes the place of thymos. (Again, see recent Fukuyama for a singed-fingers rethinking of this fallacy.) Democracies don’t invade one another—these and other platitudes filled the pages of liberal outlets in the heady days of globalism triumphant. Well-run economies keep armies out of the field.

Globalism is just this, the running of the human person through the mill of monetary exchange, the replacement of natural human attachment to family, country, and religion with reliance on globalist-printed banknotes.

There were some sour notes to spoil the mood, to be sure. When Aleksandr Solzhenitsyn gave the commencement address at Harvard College on a rainy day in 1978, the liberals in attendance welcomed him with a standing ovation. He proceeded to dismantle their worldview, showing how, in their pride of achievement, they had forgotten God.

Recently, another inconvenient dissenter, Donald Trump, told the United Nations (the backup quarterback for globalism after Washington) that nationalism was the wave of the future. By the end of Trump’s term, a globalist-manufactured virus and a globalist-managed pandemic would destroy the country that Solzhenitsyn chided and Trump lauded. Getting “stimulus checks” from a government printing press has become the last element of national belonging. All else is condemned as “white rage”.

BELOW: Highlights from Donald Trump's Speech at the United Nations General Assembly

Globalism is just this, the running of the human person through the mill of monetary exchange, the replacement of natural human attachment to family, country, and religion with reliance on globalist-printed banknotes.

The idea and the practice have long been everywhere. When the Texas-twanged globalist George W. Bush decided to invade Iraq in 2003, he premised the move on the “democratization” of Japan after World War II. Japan had had a parliamentary system long before 1945, however. What Bush really meant was that, from the time of the Occupation, Japan had been integrated into the Bretton Woods system of dollar hegemony. Postwar Japanese prime minister Yoshida Shigeru, faced with few other viable choices, went along with the replacement of national character with a Federal Reserve- and World Bank-led monefication of society. Japan got rich, and remains to this day under the thumb of Washington. Bush saw this as the ideal and wanted Saddam Hussein to be the next Yoshida Shigeru. As with Hiroshima and Nagasaki in 1945, Iraq in 2003 got schooled in what happens when you defy globalists. Bush and his globalist confreres (as in the time of Bush’s father a dozen years before) sincerely believed that if only Iraqis would become globalists, they would stop creating the necessity for globalists to invade Iraq.

Candace Owens, Larry Elder, the late Walter Williams, Thomas Sowell, Shelby Steele, and a host of other men and women of learning and conscience have been shouting from the rooftops that Democrats bought off Black people with the so-called Great Society.

In the United States, too, Washington has long used money to co-opt and control people. Consider the Democrat Party. Candace Owens, Larry Elder, the late Walter Williams, Thomas Sowell, Shelby Steele, and a host of other men and women of learning and conscience have been shouting from the rooftops that Democrats bought off Black people with the so-called Great Society. There was a time when Blacks had a lower out-of-wedlock birthrate than whites. Democrats saw that Blacks’ regard for their families, homes, and traditions meant they would never vote Democrat. Lyndon Johnson almost singlehandedly demoralized Blacks with government checks, duly converting a proud and strong people into denizens of what Owens calls the “Democrat plantation”.

Washington tried the same trick in Afghanistan. Just this past week, we learned from intelligence analysts that Kabul could fall “within six months” to the Taliban after America’s disastrous forever war finally grinds to a halt on “President” Biden’s chosen date for total withdrawal: September 11 of this year. “We spent trillions on Afghanistan,” complain Beltway pundits. Why didn’t the Afghans jump on the globalist bandwagon? Flush with almost as much government cash as Americans are, why didn’t they become more like us?

When human institutions begin turning people into cash, it is the end of the line for those institutions.

When Jesus threw the money-changers out of the Temple, He did so as part of His ministry to a fallen mankind for whose sake He came to act as a ransom from their sin. Jesus is the real currency of human liberation, not greenbacks. The money-changers, by turning the “house of prayer” into a house of money-changing, had done something much worse than most of them probably realized. The money-changers had mocked the infinite worth of every human being, had converted into cheap lucre the souls that Jesus would soon bleed and die to save. Jesus was going among the broken, the downcast, the slaves to falsehoods, and speaking to each man and woman in his or her heart, directly. The money-changers replaced this direct encounter with the Living God with little metal tokens of no value whatsoever to the Creator of heaven and earth.

Christ thirsts for souls. The money-changers would slake God’s desire for human salvation with silver (making Judas Iscariot the most notorious money-changer of them all, for Judas tried doing this wicked exchange with the Person of God Himself). When Jesus confronted the mockers and well-heeled scoffers with their hypocrisy, they replied with a demand for a sign. Christ’s prophecy to rebuild a torn-down Temple were not only a precursor to the Church, they were also a condemnation of a system hollowed out from the inside. When human institutions begin turning people into cash, it is the end of the line for those institutions.

Globalists want catastrophic depopulation in the name of environmental stewardship. Globalists want vaccine passports and micro-chipping to ensure that the few humans allowed to remain above ground are kept on a covid-leash forever.

It is easy to see in the globalist presumptions of the new money changers the echoes of ancient depravity and money-worship. But before we condemn the Temple of old for its unworthiness, let us remember that the Roman Curia is even more in thrall to worldliness and the logic of monetary exchange than even the money-changers were in Christ’s day. When Pope Francis invites Jeffrey Sachs, Bono, and Chelsea Clinton to the Vatican, is he not asking Christ for a sign? Is he not saying, by paying homage and tribute to the God-mockers who prosper in the globalist age, that the Church has limits, and that what we must do is go with what works in the present?

Globalism is control, and control, for a time, gets results. Globalists want catastrophic depopulation in the name of environmental stewardship. Globalists want vaccine passports and micro-chipping to ensure that the few humans allowed to remain above ground are kept on a covid-leash forever. Globalists want to control—already do control—the world’s money, credit, and resources. People are liabilities for globalists, creatures of the global flow of influence and wealth. Francis claims to be a friend of the poor, but he dines with those who treat the poor with contempt.

Every globalist campaign of “population control” meant to strip African and Asian women of their heritage of children—and there are many, many such campaigns, including those supported by Washington money—is a confession of disdain for the least among us. What the Democrats in America invented a hundred years ago and what the National Socialists perfected twenty years later—namely, eugenics—is the true face of globalist devilry. Globalists hate human beings. They change people for money. They covet the resources, even the oxygen, that the useless poor consume wantonly, leaving less for Brussels and Beijing. The massive culling of the human population which world socialism requires has not alienated Francis. No pope in history has done more to ingratiate himself to godless, inhuman, anti-poor communism than he. When we cry for ruined religions, let us cry first for our own.

Francis claims to be a friend of the poor, but he dines with those who treat the poor with contempt. Globalism (also known as communism or world socialism) is the Vatican’s religion now.

Globalism (also known as communism or world socialism) is the Vatican’s religion now. It is the systematic devaluing of human beings. Globalists are the new money changers. And there is no daylight among any globalists anywhere. Remember that former Chinese president Deng Xiaoping argued that it would be “glorious” for Chinese people to get rich. Contrary to popular belief, communists have no problem at all with having a lot of money. The richer a society becomes, after all, the easier it is to control. The logic of Washington and the logic of the Chinese Communist Party is, at root, the same. The “liberal international order” was never going to change China. The “liberal international order” is China’s, now, and there’s nothing that Washington can do about it. Leftover liberals in DC may have qualms about slave labor in Xinjiang, but Nike, Google, Apple, and the myriad of other corporations parasitic on that slave economy aren’t listening. Silly liberal. Globalists will always choose cash over conscience.

Money didn’t change China. Washington changed money, and globalists ever since have been using that money to buy down human beings into the system of globalist control. China simply followed suit—and so did Rome. The new money-changers run the world now. May God have mercy on their souls.

--Jason Morgan is associate professor at Reitaku University in Kashiwa, Japan

 

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Last modified on Wednesday, July 7, 2021
Jason Morgan | Remnant Columnist

Jason Morgan is an assistant professor at Reitaku University in Chiba, Japan, where he teaches language, history, and philosophy. He specializes in Japanese legal history. He’s published four books in Japanese and two book-length Japanese-to-English translations. His work has also appeared at Japan Forward, New Oxford Review, Crisis, Modern Age, University BookmanChronicles, and Clarion Review.

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