02-21-2019 02:04:47 PM -0800
02-21-2019 11:01:19 AM -0800
02-20-2019 06:05:04 PM -0800
02-20-2019 04:41:47 PM -0800
02-20-2019 10:44:11 AM -0800
It looks like you've previously blocked notifications. If you'd like to receive them, please update your browser permissions.
Desktop Notifications are  | 
Get instant alerts on your desktop.
Turn on desktop notifications?
Remind me later.
PJ Media encourages you to read our updated PRIVACY POLICY and COOKIE POLICY.

Stretch, grab a late afternoon cup of caffeine and get caught up on the most important news of the day with our Coffee Break newsletter. These are the stories that will fill you in on the world that's spinning outside of your office window - at the moment that you get a chance to take a breath.
Sign up now to save time and stay informed!

Ibrahim’s Historical Reconquista: New Book Reveals Christendom’s 1400-Year Struggle Against Jihad

Diplomatic historian Samuel Flagg Bemis’ 1949 John Quincy Adams and the Foundations of American Foreign Policy extolled Adams’ seminal contribution as “a mighty achievement.” Bemis’ landmark 1949 review included a reference to Adams’ writings -- “Unsigned essays dealing with the Russo-Turkish War, and on Greece, written while JQA was in retirement, before his election to Congress in 1830” (Chapters 10-14, pp. 267-402 in The American Annual Register for 1827-28-29) -- as being consistent with his “defense of the interests, dignity, and equality of his country.”

Published in full during 1830, John Quincy Adams’ frank, timeless ruminations on the theologically based conflict between Muhammad’s Islam and the Christianity of Jesus should be mandatory reading for all contemporary U.S. diplomats and politicians:

[Jesus] declared, that the enjoyment of felicity in the world hereafter, would be reward of the practice of benevolence here.  His whole law was resolvable into the precept of love; peace on earth -- good will toward man… THE ESSENCE OF THIS DOCTRINE IS, TO EXALT THE SPIRITUAL OVER THE BRUTAL PART OF HIS NATURE. (Adams’ emphasis)

In the seventh century of the Christian era, a wandering Arab of the lineage of Hagar [i.e., Muhammad],  the Egyptian, with the preternatural energy of a fanatic … proclaimed himself as a messenger from Heaven, and spread desolation and delusion over an extensive portion of the earth … [H]e declared undistinguishing and exterminating war, as a part of his religion, against all the rest of mankind. THE ESSENCE OF HIS DOCTRINE WAS VIOLENCE AND LUST: TO EXALT THE BRUTAL OVER THE SPIRITUAL PART OF HUMAN NATURE (Adams’ emphasis)

The precept of the Koran is, perpetual war against all who deny, that Mahomet is the prophet of God.

The vanquished may purchase their lives, by the payment of tribute … Between these two religions, thus contrasted in their characters, a war of twelve hundred years has already raged. The war is yet flagrant… Mahomet with the sword in one hand and the Koran in the other had erected his throne on the ruins of Christianity…

While the merciless and dissolute dogmas of the false prophet shall furnish motives to human action, there can never be peace upon earth, and good will towards men … [Christian] Beneficence endures no dictation, and spurns at servitude: peace can only be maintained with the pacific; and the destiny of that doctrine (i.e., Islam) which for its truth appeals only to the sword, must eventually be, by the sword itself to perish.

Quincy Adams correctly believed (in 1829) that the “Ottoman [Muslim Caliphate’s] crescent had long been on the wane,” and argued that “even in the brutal and foul contest of arms, the man of Mahomet was no longer a match for the Christian man.” However, Quincy Adams also issued a warning: