The American Inquisition: How the New Right Revived Antisemetism

The closest thing to what is happening now in the American right is the Inquisition. Modern inquisitorial regimes, it is well known, have manifested in the form of show trials of accusation that we saw in 20th century socialist states, which drew their confessional methods from Catholic archetypes at the foundation of Marxist ideology. This archetype produces a worldview in which the blood of the savior is the blood of the workers, in which the redemption of the meek is the redemption of the poor, in which the social man is the eschatological end, and in which social justice becomes the City of God.

Since the days of the Soviet Inquisition, the left has managed a cancel culture based on identity politics, which in certain aspects (like gender ideology) has reached a kind of mathematical state where it no longer has operable functions because it simply does not serve the groups it claims to empower. When a coalition of minorities becomes a majority, the ideology enters an existential vacuum: unable to produce a new object of suffering within a society undergoing an intense redemptive process, there arises a need to manufacture victims out of nothing, a thing that is difficult to sustain operationally over time.

However, in 2022 and 2023, cancel culture and the American left's moral authority began to recede, largely thanks to a turning point among capital elites and corporate leaders, from Bezos at Amazon to Musk and even Google, who started to realize that something here is simply not working. Something here is not American. Biden's rather unsuccessful presidency symbolized this failure and a momentary repentance of the American right.

But just then, the newly restored American right, having returned to the social networks and revived its pre 2014 momentum, began to fall itself into the act of cancel culture, only at a much faster pace. This time, however, the object of cancellation is not cloaked in cosmic or identity justice, but in an ancient, deeply archetypal and familiar category, known from both Soviet trials and the Inquisition, the Jew.

This is happening, notably, in parallel with the events of October 7, which seem to serve as a perfect opportunity to direct the spotlight onto the world's only Jewish state. As they say, the stars have aligned.

Of course, the ideological foundations of the new right’s rise are well described by James Lindsay, who clearly shows that its opposition to Marxism often stems from associating Marxism with Jewish qualities. But what emerges from Lindsay’s work is that the only real difference between the new right and the new left is this, - which theology will redeem the world, the 'secular'/gnostic Marxist one, or the 'religious'/nationalist conservative one.

Without dwelling in depth on the mixture of Gnostic, Platonist and Hegelian influences common to both streams, which help breed a view that negates the Jews (as a class/nation) and Judaism (as substance/spirit) with demiurge-like traits, it is important to note, that Christian-Nationalism, views secularized-socialism as a competitor for the inheritance of history’s ecumenical truth.

These Secularized-International-Socialists (coupled with International Capitalists), prevent reaching national holistic state, and most clearly show themselves through "Judeo-Marxists" attempts to destabilize material and intellectual “truths” via manipulation aimed at global subjugation.

Seeing Jews as responsible for international socialism and it’s cultural manifestations, helps deny the same catholic roots of European Socialism that Christian-nationalists share with Marxism... but more so, it also enables Christian nationalism to view the entire concept of an economical weltanschauung, be it Free-market, or State-Economy, as a Jewish one – Good morning Mr. Mammon and your grand scheme. (The latter attitude is also shared by more than a few Marxists).

Hence while for Marx the Jew is the quintessential bourgeois, for the Christian nationalist the jew is the modern economical prism of rule as a whole – as Heinrich Heine noted “God is money, and Rothchild is his prophet”.

Hence, Christian Nationalism sees a two-way threat in Judaism, while Marxism sees the Jews as mostly a Free-market threat - and now also, given Zionism, an Imperialist one...

Here lies the madness of the Christian-nationalists. their opposition to Marxism does not stem from it being anti-liberal but rather from the fact that it is

A. Not anti-liberal enough

B. Not sufficiently rooted in religion

C. Hides behind class theory, while denying the truth about the National essence

D. Is an inversion that seeks to replace the conservative Christian spirit with a new god substitute

E. In essence, by that it reflects another Jewish attempt to redesign and reshape society as a calculative struggle or function for resources which is alien to the communal authentic emotion based on a nation, their kin, and their soil.

The fact that its resistance to the left is not-liberal, but rather agricultural-feudal, also justifies the old anti-Jewish attitude in such anti-Marxist circles, and explains why the stance toward Jews now becomes a defining feature of the new right.

Religious Economic Architecture:

The only political ideology in modernity that never developed a fetishistic or pathological relationship with Judaism is classical liberalism, which peaked in the 17th and 18th centuries with the writings of Sidney, Locke, and Jefferson, and whose 20th century heirs emerged from radical American individualism and the Austrian school of economists.

These Aristotelian, liberal, republican, and individualist traditions, never seriously stained by antisemitism, have recently become partially entangled in anti Jewish frameworks by framing support for Israel as problematic.

This is not hatred born of a secular Catholic national reading, as in the current American right (which has abandoned its American Protestantism), but libertarian based, thus harnessing a latent Protestant individualism in the service of a new Catholic church that drinks from a blend of biological, economic, and theological hatred. Much of economic antisemitism is a mutation of theological antisemitism.

In Catholic antisemitism, the idea is that the Jew defiles the sacred space and corrupts the meaning of the wine and bread, through which spirit flows into the holy community. Because wine and bread represent the foundations of value, or if you will, “the invisible hand,” in the Catholic spiritual material hierarchy and feudal order, the Jew is not merely seen as cunning (as in the New Testament), but as a concrete, contaminating force threatening sanctity through invisible manipulations of symbolic structures, the domain of bread and wine.

This takes on a new form in left wing economic antisemitism. In Marxism, and later National Socialism, both of which, like Catholicism, deny private property, “blood and bread” undergo a transference or metamorphosis into a broader social ideal that the Jew disrupts, preventing the redemption of blood, class, or race by other means.

No longer directly engaging with bread and wine, the Jew is seen as operating manipulatively on the overall structure of society, corrupting sacred domains from sexuality (Marcuse), to knowledge (Spinoza), to reality (Einstein), values (Marx), culture (Frankfurt School), representation (Jewish art), and the psyche (Freud).

Since these domains are tied to Platonic ideals at the foundation of both Catholic and socialist thought, they demand a holistic presence opposed to the gnostic “other,” the Jew, without whom these realms appear inherently tainted.

Only classical Anglo American Protestantism, distant from the idealist, Pauline, and Eucharistic dimensions found in Catholicism and its secular descendants (Marxism, National Socialism), can see the Jew not as a manipulator, but as a normative partner in cultural or social life.

The Inquisition, like the Doctors’ Plot, the writers’ purges, and today’s right wing cleansing campaigns, is precisely such an attempt to ensure Jews do not act in anti holistic ways within the domains of power and meaning.

The goal is to neutralize any possibility of dual loyalties that might endanger the integrity of the body politic. As Yosef Hayim Yerushalmi showed, it was the Inquisition against converted Jews that birthed the modern idea of safeguarding the purity of bread and wine, evolving into the safeguarding of blood and thought itself, especially during “reconquest” moments like the present day culture war.

Even today, defeating the new left is not possible without defeating what the new right perceives as its Jewish demonology. That Marx was a Jewish antisemite? If anything, this confirms the magical, contradictory, and pathological nature of secularized Judaism as seen through the eyes of the new right.

The Inquisition marked the maturity of modernity’s entrance, a moment when the most powerful Catholic absolutist state in history forged a bond between institutional purity and the purity of blood and thought, achievable only by preventing Jewish manipulation of the public and religious sphere, especially by crypto Jews who might revert Spain to its pre conquest state.

Today’s persecution by the American right is a theological political reenactment of this very Inquisition, built on a classic antisemitic paradigm, the eternal Jew, shapeshifting and elusive, as the omnipresent destroyer of all order. Whoever turned himself from chosen to demon can just as easily do so to the world, especially within Christian rituals, where through his unfathomable actions in sacred communal space, he seeks to thwart the world’s salvation.

The mutability of the Jew lies in this very idea, from chosenness to God killer, from divine recognition to denial, from Abel to Cain, from sworn to traitor. The very possibility of a pure social realm cannot coexist with this sabotaging essence, one that denies transfiguration, even after the object of faith has been killed, and does so within the believer himself.

Nationalist conservatism, based in Catholicism or Anglicanism, must first combat this dangerous gnostic archetype that threatens the religious and national collective space and its operational functions (economy, media, culture). Apart from Austrian libertarianism, nearly the entire history of post 17th century political thought is Catholic secularism, via Hegelianism or French socialism.

With Proudhon, the anarchist socialist, antisemitic thought posits the Jew as disrupting even a naturally holistic world devoid of state. But for a minarchist like Thomas Paine, a Protestant, no such Jewish disruption exists. In Paine’s holistic vision, rooted in American liberalism’s philo Semitism, the Jew is not a symbol of sabotage. Paine is the “Jew” himself, a pure evangelical, not Pauline.

He does not bemoan Jewish atomization, for he sees the atomized man, standing accountable to his own fate, as fulfilling Calvinist Protestant theology. Proudhon, like all Catholic socialists since, can only purify the national space after defeating the Jewish archetype, he who undermines holistic harmony and the meaning of property. Only then can Catholicism secularized into a “modern free” form, rediscover its collective redemption.

Without purification from the Jew, there can be no certainty that the space is free from manipulation. Therefore, there can be no holistic totality.

This is a clear and banal parallel for anyone who understands history and theology, a line yet to receive proper recognition in the genealogy of socialism.

In Nazi ideology (rooted too in German Catholicism), nature became an object of worship, and public space, as Boaz Neumann shows, a zone of sacred vitality, purified from Jewish presence through hygiene discourse. Not only in church or government or economy, but even in nature, the Jew must be the primary contaminant of the communal space, as he was in medieval times.

In the USSR, and now in America, the universities fill that role.

For both right wing and left wing socialists, interest (riba) as Jewish manipulation of value, markets, and prices, is seen as an eternal effort to redefine material meaning through destabilizing manipulations.

The return of reality to eschatological purity, the cleansing of community, must proceed not only through forgetting the transcendent Jew and his laws, but by expelling the manifest Jew, the one who believes in Jesus’s grace and its material incarnations.

This is exactly the process Christianity itself underwent, shedding the transcendent law to achieve real faith, so too the believer must purify himself of the chosen lawgiver’s presence.

The revelation of purified reality reaches its rebirth through cleansing the space of the heretic who once crucified Jesus, now that no new revelation exists.

Only forgetting or suppressing the Jew can affirm the ritual’s purity. The born again evangelical does not need to be antisemitic to reach purification, for his redemption is personal, not collective. He does not need to cleanse the ritual space of the other.

Catholic collectivism represents an advanced stage of Platonic class conception. In Catholicism, Hegelianism, and modern national ideologies, the relationship to the Jew reflects that same archetypal notion of transcendence needing to be overcome. The statement “Jesus is King” seeks to fulfill this entire arc, not necessarily as an inquisitorial declaration, but certainly as a theological one, whose political implications deviate from the path taken by founding American Protestantism, and regrettably, from its respectful attitude toward the Jewish people.

Catholic purification always needs the Jew. Jewish purification never needs the gentile. The Jew can live alone on an island and remain a Jew. It is the Christian who needs the Jew to be in a particular state to define his own sacred path. The Christian is, in this sense, a “soft” Palestinian.

The concepts of original sin and Jesus as the son of God carry the potential to fuel antisemitism. Viewing the Jew as a supposedly “sublime” figure who became demonic by denying both the cure (God) and the disease (original sin) plays into this. Catholicism never fully relinquished this idea, unlike certain Protestant streams.

This explains the obsession with Israel. And the obsession with Zionism.

Israel is the structure that manifests this whole idea in its most evil form. Zionism is its fulfillment, its open revelation. Those who oppose Zionism are merely saying, we are fine with Jews being on the sidelines (like Augustine proposed), as long as they do not fulfill their essence. But Zionism means Jews do fulfill their essence. And because their sovereign essence has real power, and because this power affects America (“Jewish manipulation of America”), then the true target is Zionism, not Judaism per se, even though Zionism simply exposes the true Jewish nature.

In fact, opposition to Zionism stems from the belief that it represents the demonic realization of Judaism’s potential in a reality that reveals itself in Palestinian suffering and the manipulation of American power.

If you like, the Jew has turned Palestine into Jesus, and for that to happen, he had to make America Pontius.

Yet, since the Jew is always changing, and always scheming, the struggle against him is eternal. His plans are always unclear, always elusive. This grants the struggler a constant messianic tension. Antisemitism grants him a redemptive momentum. Constant anticipation. Constant readiness. A spiritual ascent in becoming lord of lords.