The Nazi Millenarian Regime And Anglo-Zionism's End Game As Apocalyptic Messianism

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An excerpt from, “David Redles. Hitler’s Millennial Reich: Apocalyptic Belief and the Search for Salvation. Reviewed by Peter Petschauer” H-Net Reviews, March 2007:

David Redles informs his readers early on of the purpose of his book Hitler’s Millennial Reich. “What follows, then, is a study of myth. In particular, it is a study of how the apocalypse complex helped shape Hitler’s messianic self-perception, propelled the formation, growth and success of the Nazi movement, and ultimately gave impetus to what the Nazis termed the Final War and Final Solution–World War II and the Holocaust” (p. 13). From this clear articulation, Redles moves through six equally clearly delineated chapters.

In “A World Turned Upside Down,” he speaks of the earliest steps of the National Socialist movement in the context of the post-World War I economic, social, and cultural chaos. He continues with “The Turning Point,” in which he shows how the early Nazis found inspiration in the chaos of Weimar Germany when they identified Jews as the originators of Germany’s difficulties. They also etermined that Germans and Jews would face each other in a final struggle and told themselvea that the Jewish Bolshevik menace would end in defeat. In the third chapter, “Seeing the Light,” Redles offers detailed accounts and quotes of conversions of some of the earliest Nazis to the cause. “Hitler as Messiah” is the logical next chapter and Redles here illustrates how Hitler became the “Drummer,” Messiah, and Prophet–really the leader–of the movement. But since leaders need followers, Redles rightly offers this link in the fifth chapter, “The Messiah Legitimated.” Particularly fascinating in this discussion is how he shows Hitler’s ability to express Nazi followers’ thoughts and desires in his speeches. Redles concludes with “Final Empire, Final War, Final Solution,” a caredul analysis of how Hitler and his immediate following arrived at the Final Solution as a direct outcome of the earliest moments of the movement when they anticipated the struggle between Germans and (Bolshevik/Communist) Jews.

An excerpt from, “One Hundred Years of Zionism in England” By David Cesarani, European Judaism: A Journal for the New Europe, Spring 1992:

In the years after the Balfour Declaration it was fashionable to claim that there had always been a connection between England and Zionism, maintained through the medium of Anglo-Jewry. Nahum Soklow began his History of Zionism , published in 1919, by looking at the Bible and Puritan thought from Cromwell onwards. Paul Goodman, an Anglo-Zionist publicist, claimed in his 1929 book Zionism in England that “The idea of the Restoration of Israel to the Holy Land is deeply embedded in the spiritual character of Anglo-Saxon Christendom since the Jewish resettlement in England.” This was a mixture of truth and specious nonsense designed to clothe the British Mandate in some sort of historical legitimacy and also meld the objectives of the Zionist Movement with those of British Imperialism.

In fact, every Western European power had developed ties with the Holy Land since the Crusades. During the 19th Century it was more common to believe that the Jewish return to Zion would be facilitated by France or Germany rather than England. After all, Napoleon had proclaimed the return of the Jews to Palestine during his Egyptian Campaign in 1799. When Moses Hess wrote Rome and Jerusalem in 1860, at the time when de Lesseps was constructing the Suez Canal, it seemed natural to him that France would be the instrument for accomplishing the restoration of the Jewish people to their historic homeland.