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Month: November 2017

Categories
Christendom Destruction of Greco-Roman world Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 33

Below, abridged translation from the first
volume of Karlheinz Deschner’s Kriminalgeschichte
des Christentums (Criminal History of Christianity)

 

______ 卐 ______

 

Chapter 6: Persia, Armenia and Christianity

‘The origin and founding of that Church are typically Armenian. Gregory [the apostle of Armenia] violently crosses the country, surrounded by troops, destroys the temples and goes Christianizing the population. It was something never seen before in the Hellenic world’.

— G. Klinge

‘The Armenians put to the knife all the Persian army, without sparing a single life’, ‘they did not leave man or woman alive’. ‘They saw the bloodbath perpetrated among the defeated troops. The whole region reeked of the stench of corpses… That is how Saint Gregory was avenged’.

—Faustus of Byzantium

‘Console yourselves in Christ, because those who died did so first of all by the country, by the church and by the grace of the divine religion’.

—Wrthanes, Patriarch of Armenia

 

Mosaic icon of St. Gregory the Illuminator
(Pammakaristos Church, Istanbul)

 
Saint Gregory destroys Armenian paganism and founds a hereditary patriarchy
The conversion of Armenia was the work of Gregory the Illuminator, the apostle of the Armenians. Converso to the Christianity of Caesarea, he began to preach the new religion towards the year 280, when Tiridates re-conquered Armenia. He had great ascendancy over Khosrovidukht, a sister of the king, thanks to which he ended up enjoying the favouritism of the sovereign: a very characteristic process, since we know that the clergy have always used women, sisters, wives or beloved of the princes to dominate them. By this procedure the ‘Christianization’ of entire nations was achieved.
Persuaded by his sister, King Tiridates finally sent a delegation headed by Gregory to Caesarea. Once there, the ordinary Leontius made him bishop and spiritual head of the Armenian Church. Shortly after Tiridates and his wife Ashkhen were converted, they promulgated an edict by which all the subjects (as Sozomen, historian of the Church, recounts) were forced to embrace the religion of the monarch. It is the first proclamation of Christianity as the official religion, although from the 4th century the exact date of the disposition is subject to controversy, mainly because almost all the ecclesiastical chroniclers of the period silenced the case systematically.
As strange as that may seem, and while the date is still being discussed, the fact remains that the proclamation of Christianity as the official religion of Armenia initiates a period of tremendous persecutions against paganism.
Backed and protected by the king, Gregory devoted himself to thoroughly destroying the temples to replace them with Christian churches, which were also endowed with generosity. In Artaxata, which had been a prominent centre of polytheism, ‘the wonderful Gregory’ (as Faustus of Byzantium called him) razed the temple of Vahagn (Hercules), that of Astiik (Venus) and that of Anahit; then he built a splendid Christian church destined to be the new ‘national sanctuary’ of Armenia.
At the same time, Gregory had a palace built for his own use. He was named archbishop, first dignitary of the kingdom after the king and katholikos. This title, also adopted by the archbishops of Persia, Ethiopia, Iberia and Albania, was very significant, since formerly it was the one that corresponded to a high official of the public treasury. Gregory the illuminator, revered as a saint by the Armenian Church and also included in the Roman martyrology by Pope Gregory XVI (his dedication is celebrated on September 30), did not fail to attend to his own needs and those of his own, using the properties of the Church for personal benefit and of their relatives.
The Byzantine writer Faustus, author of the grandiloquent history of Armenia in the year 400, devotes dozens of chapters to the successive slaughters that totalled 29 victories over thirty-four years, if we are to believe what this Christian author says (of quite debatable veracity)…
Although the Christians fought in numerical inferiority from one to ten, or even from one to a hundred, they always exterminated their enemies, women and children included. In 1978, a remarkable dignitary of the Armenian Apostolic Church, Mesrob Krikorian, echoes those dithyrambs: ‘In any case, the Christian religion assumed paramount importance for Armenia and for all Armenians of the time’. Faustus emphasizes again and again that ‘all the Persian soldiers were put to the sword by the Christian troops, not sparing one of them’, ‘not even the women of the entourage’, ‘not one escaped alive’,’ they did a general bloodbath’.
A new and beautiful face!
The reading of these chronicles vividly recalls the Old Testament and the massacres and raids of the Israelites. ‘The Armenians made an incursion through the Persian provinces’, ‘they returned loaded with treasures, weapons, jewels and great booty, covering themselves with imperishable glory and enriching themselves inappropriately’, ‘the country was passed over fire and iron’. On occasion, they also fought against Christian Rome, allied or not with the pagan Persians (and with no less success, as is already understood).
Thus, for example, according to Faustus, ‘for six years in a row they devastated the Greek provinces’,’ they put all the Greeks to the sword in such a way that not a single one was spared’, and ‘there is no measure or account of the treasures they brought with them…’ Always, naturally, fighting under the banners of God, trusting in God, overcoming in the name of God; it is God who grants ‘the fate of great victories’.
The clergy and war… united in the first Christian state in the world. Heroic actions ‘by Christ Our Lord’. Undoubtedly, the Armenians did not need the ecclesiastical blessing to start fighting and killing. But the fact is that the blessing was not lacking.

Categories
Audios Literature William Pierce

Linder reads 'Hunter'


Alex Linder reads Pierce’s Hunter in five sessions. If you have not read the novel you might consider listening to it. The dialogues between the novel’s two main characters are incredibly perceptive as to the whys of white decline. Linder of course reads it in English (this pic is from the German translation of the book).

Categories
Ancient Rome Art Christendom Constantine Constantinople Destruction of Greco-Roman world Emperor Julian Evil Indo-European heritage Intelligence quotient (IQ) Karlheinz Deschner Kriminalgeschichte des Christentums (books) Oracle of Delphi Porphyry of Tyre

Kriminalgeschichte, 32

Editor’s note: The author states below: ‘This provision [by Constantine] had serious consequences, as it was one of the first to deprive Jews, in practice, of owning farms’. This is how the first seeds were planted for the Jews to do what today is called ‘white collar’ jobs.
In the days of Ancient Rome the Jews still did not have an IQ superior to Whites. This policy of cornering Jews to work outside of what is now called ‘blue collar’ jobs continued until the French Revolution. Although the anti-Semitic seed of Constantine described below could be applauded by white nationalists, seeing it in perspective was a shot that backfired.
Parallel to allowing Jews in banking and usury, throughout the Middle Ages the best genes of White intellectuals ended, excuse me the crude expression, in the asses of the novices of the monasteries instead of in the fair sex. Unlike the Christians, medieval Jews never practised vows of celibacy. The artificial selection of genes that raised the IQ of the Jews at the expense of the lack of descendants of intelligent Whites (Aryan monks) was a courtesy of Christendom.
In previous chapters the author constantly used quotation marks around the word ‘pagans’. In this chapter he removed the quotation marks. Since ‘pagan’ was Christian newspeak of the 4th century, in some instances of this entry I’ll take the liberty to substitute the textual ‘pagan’ for something like ‘adepts of Greco-Roman culture’.
Below, abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity):
 

______ 卐 ______

 
Constantine against Jews, ‘heretics’ and pagans
The emperor was not very friendly with the Jews, surely he was greatly influenced by the permanent anti-Semitic attacks of the doctors of the Church, which we have seen in chapter 2, and the recent Synod of Elvira, which had sanctioned with very strong penances the relations between Christians and Jews, in particular the attendance to blessings of fields and banquets celebrated by Jews.
The Roman emperors were quite tolerant of Judaism; not even Diocletian tried to force them to comply with the pagan rites. But after the Council of Nicaea Constantine comes to the conclusion, reflected in an epistle to all the communities, that the Jews ‘tainted by delirium’, ‘wounded by the blindness of the spirit’, ‘deprived of the right judgment’, are ‘an odious nation’ and except for one day a year forbids them to set foot on the city of Jerusalem that he and his mother had filled with churches.
In addition, he forbade them to have slaves like Christians. This provision had serious consequences, as it was one of the first to deprive Jews, in practice, of owning farms. The Christian who Judaized was sentenced to death. In addition, Constantine renewed a law of Trajan, promulgated two hundred years before, according to which the pagan who was converted to Judaism was condemned to the stake.
Even harder was the policy against the ‘heretics’, and this already from the time of the regency, from the year 311, on the grounds that many of those who had abjured Christianity wanted to receive baptism again. This resulted in a schism with bloody repercussions that lasted for several centuries. It is at that time when the definition of ‘catholic’ as opposed to the figure of the ‘heretic’ appears for the first time in an imperial document.
The Donatists rejected the association with the State, the Constantinian alliance between the throne and the altar. They judged that they were the true Ecclesia sanctorum and that the Roman Church was the civitas diaboli. They appealed to the Christian’s beliefs by demanding greater austerity for the clergy. Constantine’s campaign against Licinius turned against the Donatists at the instigation of Bishop Caecilianus in a campaign that lasted several years, presided over by the decision to ‘not tolerate even the slightest hint of division or disunity, wherever it may be’. Moreover, in a letter from early 316 to Celsus, vicar of Africa, Constantine threatened: ‘I intend to destroy the errors and repress all the nonsense, in order and effect to offer to all the human race the only true religion, the only justice and unanimity in the worship of the almighty Lord’.
To the Donatists he took away their churches and their fortunes, exiled their chiefs and commanded troops who slaughtered men and women. The hecatomb of the adepts of Hellenism had not yet begun and Christians were already making martyrs of other Christians.
Constantine also fought against the Church of Marcion, an older church and at some point probably also more followed than the Catholic Church. Constantine prohibited the offices of the Church of Marcion even when they were held in private homes; had their images and properties confiscated, and ordered the destruction of their temples. His successors, most likely instigated by the bishops, stepped up the persecution of this Christian sect after having defamed it and by all means, including through falsifications during the 2nd and 3rd centuries. In 326, shortly after the Council of Nicaea, Constantine issued a scathing edict ‘against heretics of every kind’, in case it was authentic of course and not a figment of Eusebius.
Constantine’s actions against the ‘heretics’ set an example, but at least he respected life most of the time. After all, he did not care about religion as much as the unity of the Church on the basis of the Nicaea Council, and hence the unity of the empire. Undoubtedly, he had an exclusively political concept of religion, although religious problems always, and from the first moment, were presented in relation to social and political conflicts. In the interest of state power he promoted the unity of the Church. This, and not another, was the cause of his hatred of all kinds of discord. ‘I was sure that, if I could complete my purpose of uniting all the servants of God, I would reap abundant fruits in the public interest’, he wrote in a letter to Arius and Bishop Alexander.
In the year 330, Constantine sends a sentence against the Neo-Platonic school and even orders the execution of Sopater, who had been presiding over this school since the death of Iamblichus. The adepts of Hellenism become ‘fools’, ‘people without morals’ and their religion a ‘hotbed of discord’. Constantine’s true intention was that all humans ‘revered the one true God’ and that they forsake ‘the temples of the lie’.
While the adepts of Hellenism of the western provinces still enjoyed relative tranquillity, in the East the persecutions began after the definitive defeat of Licinius (324). Constantine forbade the erection of new statues to the gods, the worship of existing ones, and the consultation of oracles and all other forms of Greco-Roman worship.

In 326 Constantine came to order the destruction of all the images, while in the East he began the confiscation of temple properties and the plundering of valuable works of art. In his new capital, blessed on May 11, 330 after six years of work funded in part through the treasures confiscated from the temples, Constantine banned the worship and the festivals of the adepts of Hellenism and rents were no longer paid to the temples of Helios, Artemis Selene and Aphrodite.
Constantine, described as a ‘renegade’ and ‘innovator and destroyer of ancient and venerable constitutions’ by Emperor Julian, but praised by many modern historians, soon prohibited the repair of Greco-Roman temples and ordered numerous closures and destructions ‘directed precisely against those who had been most revered by the idolaters’ (Eusebius). He arranged the closing of the Serapis of Alexandria, the temple to the Sun-God in Heliopolis, the demolition of the altar of Mamre (because the Lord himself had appeared there to Father Abraham, in the company of two angels), and that of the temple of Aesculapius in Aegae, the latter being fulfilled with such diligence ‘that not even the foundations of the ancient ravings remained’ (Eusebius).
Constantine also ordered the destruction of the temple of Aphrodite on Golgotha, for the ‘great scandal’ that it represented for the believers; it was also the turn of Aphaea in Lebanon from whose sanctuary came ‘a dangerous web to hunt souls’ and which, according to the emperor, ‘does not deserve the sun to shine’. There was no stone left upon a stone; and the very famous Heliopolis was burned down and reduced to rubble by a military command.
Constantine burned Porphyry’s controversial writings. From the year 330, when Neo-Platonism was forbidden, Christians abounded in looting of temples and breaking images, as all Christian chroniclers celebrated and despite such activities having been implicitly prohibited by the Council of Elvira.
Contrary to what Christian historians would like us to believe, the emperor, naturally, was not interested in fighting face to face with the Greco-Roman culture that still held the majority in much of the empire and retained part of its strength, which of course does not mean that there were not well received ‘the small material expropriations’ (Voelkl): the stones, the doors, the bronze figures, the vessels of gold and silver, the reliefs, ‘the valuable and artistic ivory votive offerings confiscated in all the provinces’, as Eusebius highlights.
‘Everywhere they went stealing, looting and confiscating the images of gold and silver and the bronze statues’ (Tinnefeid). Constantine did not even respect the famous tripods of the fortune-teller of the sanctuary of Apollo at Delphi. The historian Kornemann notes ‘a theft of works of art as has never been seen in all of Greece’.
Even St. Jerome criticized that the city of Constantinople had been built with the booty of almost all other cities. ‘In the blink of an eye, whole temples would disappear’, rejoices Eusebius. The entire Olympus was gathered in the ‘new Rome’, where the emperor, even without daring to tear down the temples, had all the statues removed from them. The most venerated gods were installed in bath-houses, basilicas and public squares. The deified Apollo, which had been the most venerable monument in the Hellenic world, was converted into a Constantine the Great. ‘Immense riches disappeared from the coins or went to fill the empty coffers of the Church’, Voelkl reminds us.
Eusebius tells us that… the temples and sanctuaries, once so proud, were destroyed without anyone ordering it, and churches were built in their place and the old delirium was forgotten.
However, at the Easter of 337 the sovereign fell ill. First he sought remedy in the hot baths of Constantinople, and then in the relics of Lucian, protective patron of Arianism and disciple of Arius himself. Finally he received on his farm, Achyronas of Nicomedia, the waters of baptism despite his desire to take them on the banks of the Jordan in imitation of Our Lord. At that time (and until about 400) it was customary to postpone baptism until the last minute, especially among princes responsible for a thousand battles and death sentences. As Voltaire suggests, ‘they believed they had found the formula to live as criminals and die as saints’. After the baptism, which was administered by another colleague of Lucian named Eusebius, Constantine died on May 22 of the year 337.
While the Christians have almost dispensed with their common sense for praising Constantine, obviously there are very few testimonies of his critics that have reached us, among them those of the Emperor Julian and the historian Zosimus.

Neutralised

The Western psyche has been neutralised after hundreds of years of universalist indoctrination by the Christian churches (‘We’re all one in Christ’)… The core belief of colour blind Christianity is to bring salvation to all tribes. Nation is irrelevant, salvation in Jesus is everything. Marxism preaches the same messianic nation-wrecking ideology.

—Zaida

Categories
Ancient Rome Christendom Constantine Destruction of Greco-Roman world Evil Karlheinz Deschner Kriminalgeschichte des Christentums (books) Slavery

Kriminalgeschichte, 31

Below, abridged translation from the first
volume of Karlheinz Deschner’s Kriminalgeschichte
des Christentums (Criminal History of Christianity)

 
Christian family life and rigours of criminal practices
The first Christian emperor, in addition to revealing himself as a great military leader, was consistent in the application of capital punishment, also emulated in this by Catholic theologians of all times, not excepting ours. In the year 310, the son of St. Helena [Constantine], is still assured by Christian historians of the second half of the 20th century that ‘few of his successors reached his political and human greatness’ (Baus) and that ‘in his private life he did no secret of his Christian convictions, leading an exemplary Christian family life’ (Franzen).
He had his father-in-law, Emperor Maximian, hanged in Massilia (Marseille) after which all the statues and images that represented him were destroyed.
He ordered to strangle his brothers-in-law Licinius and Basian, husbands of his sisters Constantia and Anastasia; in 336, he enslaved Prince Licianus, son of Licinius, who was then flogged and murdered at Carthage in 326.
He made Crispus, his son (from his spouse Minervina shortly before marrying Fausta) be poisoned along with ‘numerous friends of his’ (Eutropius); incidentally, a few months after the Council of Nicaea in which the symbol of faith was promulgated.
And finally, this paragon of human greatness accused of adultery with Crispus his own wife Fausta, mother of three children and two daughters, who was shortly before recognised on coins as ‘spes reipublicae’ (hope of the State); although nothing was demonstrated. She was drowned in a bath and all her properties of the old Lateran district adjudged definitively to the Pope.
‘Exemplary Christian life’, indeed (Franzen above)!
The Byzantine historian Zosimus, a diehard pagan whose well-documented history of the emperors is, together with Rerum gestarum libri XXXI of Ammianus, our main source of information on the events of the 4th century, claims that after the liquidation of his son and his wife the unpopularity of Constantine in Rome had become so great, that he preferred to change residence.
The decline of the Law became more acute during these 4th and 5th centuries of our era. The classical mentality of the pagan era was displaced by the vulgar right of the late Roman era and the legislation fell ‘to a level of unscientific primitivism’ (Kaser), which justifies the assertion of Jerome, doctor of the Church, ‘aliae sunt leges Caesaru Christi…’
During the republican period, the death penalty, although not formally abolished, was severely limited in its application. Under the Caesars, the tolerance was even greater. The emperor sanctioned, with the death penalty instead of the traditional exile, the publication of anonymous libels, and ordered that the tongue be ripped off from the slanderers, ‘the greatest plague of human life’ before executing them.
Constantine criminalised the kidnapping, until then a private crime. So that he not only condemned to death the abductor, and in a horrible way, but also the bride if she had consented; and also those who had acted as mediators, casting molten lead in the mouths of the slave owners and burning the slaves alive.

A modern depiction of Constantine

Shelley wrote: ‘The punishments promulgated by that monster, the first Christian emperor, against the pleasures of forbidden love were so unutterably grave that no modern legislator would even consider them against the worst crimes’. Constantine also authorised the interrogation through torture during the trials, ‘the methods envisaged were of extraordinary cruelty’ (Grant).
And if Diocletian forbade parents to sell their children as slaves, Constantine allowed it in cases of grave necessity and provided that it was made under a repurchase agreement. If a slave took liberty on his own and took refuge among the barbarians, once captured, they cut off his foot and sent him to forced labour in the mines, which almost always amounted to a death penalty.

Categories
Feminism George Lincoln Rockwell Sexual degeneracy Women

This Time, 9

rockwell

A passage from This Time the World
by George Lincoln Rockwell

 
Without anybody coming out and saying it, the mad scramble for ‘democracy’ has been extended to the sexes and the natural dominance of the male, and the passive submission of the female, which are basic to both natures and absolutely necessary to their happiness, have been scorned as evil carry-overs from our animal natures. A ‘modern’ girl cannot avoid the impression that it is somehow ‘inferior’ to be ‘just a woman’ or ‘just a housewife and mother’, and the corresponding idea, therefore, that she must try to ‘be somebody’ or ‘do something worthwhile’ by having a ‘career’. She receives all sorts of ‘education’, particularly in college, which is not only useless if she becomes a wife and mother, but which irritate and frustrate her natural capacities.
It is not a question of ‘superior’ or ‘inferior’, but a question of possibilities. A girl will grow up to be a woman, a female, no matter what education, ideals, ideas and training she may get. Perhaps it is ‘unfair’ that she was born a woman, physically weak, less able to reason, coldly burdened with the inexorable cyclic functioning of her reproductive system and blessed with the soft, warm, emotional, understanding and patient nature of the machinery designed by Nature for motherhood, above all things.
The effort of feminists and liberals to ‘correct’ what Nature has decreed, whether the effort is ‘good’ or ‘bad’, can lead only to misery for those who attempt to fly in the face of a cold and merciless Nature, and a social agony for a world which is deprived of warm and submissive females and mothers.
It is a mark of insanity for an individual to ignore reality and act as if he were something which he is not. It is no less insane when women pretend that their female natures do not exist, that they are not only the ‘equals’ of men, but the same as men, except for a slight physiological difference. No matter how a few of them manage to succeed in the poses of engineers and steel-workers and fighter pilots and business executives; women today, as a group, are fundamentally acting in the manner of the insane: defying and ignoring reality.
The results are frightfully visible in our whole civilization. The women are becoming masculinized, while the men are getting feminized. One has only to look at a crowd of our teenagers to see how things are going. They wear the same tight pants, the same jackets and the same hats—even the same duck-tailed hairdos. We are breeding and training up a generation of jazzed-up, negroidal, neutered queers.
Our whole approach to women today, as with most of our social attitudes, is that of the Soviets who have women in the army, working in the streets and even in firing-squads, just like men. God save us from such women!
Women are indeed the equal of men, as a group, only when they fulfill the task for which Nature equipped and made them—motherhood. Man was designed, even in the creative process itself, to supply the spark, the drive and the aggressive push of life, while woman is designed to supply the basic building material of new life; nourish, treasure, warm and guide it, until it can sustain its own life. There is no escape from this fate, even if it were bad, which it is not.
If a man is to be honored for making cigars or building bridges or making beer, as our great businessmen are, then surely we ought to honor those who make our people! But the trouble is that our insane ‘liberal’ attitude toward motherhood and homemaking has given women an impossible inferiority complex and frustration about their possible and real achievements in life. We train our girls by the millions to be anything but successful wives and mothers, lead them to believe they are to be an ‘equal’ part of a ‘man’s world’, when the truth is that it is only Nature’s world, and man’s share in it is no greater or more glorious than that of a female-oriented woman who produces, brings up and gives to society a family of happy people.
If our girls were brought up from first consciousness to realize the absolute and total inevitability of their mission in life, but above all to be proud of that mission; train for and then fulfill it joyously, there would be no more talk of ‘achieving’ equality. They would find that Nature has already given them equality in generous measure, if only they will accept it. There can be no sense in discussing the superiority of negative or positive electricity in a battery; they are merely different forms of the same thing, but the difference is vital if there is to be any current. When the male and female potential or voltages are permitted to become ‘equal’, they must be strongly opposite or the current will stop…
It is not women who are at fault in the growing madness of our family and our sexual frustration, it is the men who have permitted it. The women are still born passive and submissive and if our fathers and grandfathers had not failed them as a group, as I failed my first wife as an individual, they would still, as a group, be enjoying their birthright and the honor owed them by society for being the most exalted manufacturers and executives in the world, the manufacturers of Our People!
Upon achieving power, one of our first tasks will be an all-out public relations drive to help our entire population—men and women—to see that ‘motherhood’ is not the silly, sloppy thing which is made of it today.

Categories
Ancient Rome Christendom Constantine Evil Goths Karlheinz Deschner Kriminalgeschichte des Christentums (books) Theology

Kriminalgeschichte, 30

Below, abridged translation from the first
volume of Karlheinz Deschner’s Kriminalgeschichte
des Christentums (Criminal History of Christianity)

Editor’s note: Constantine did not only wage war on the adepts of Hellenic culture but on the Aryans themselves, the blond Goths: he perpetrated massacres even against blond women and children. In this entry the behaviour of the Judaized Christians he empowered reminds me the saying, ‘The Jew is always either at your throat or at your feet’.
 
From the pacifist Church to the Church of the pater castrense
That prince, buried among the funeral steles of the apostles and sanctified by the Eastern Church—although among western heroes there is not lacking of the same genre: Charlemagne for example, was called a Saxon butcher—, that saint Constantine who never lost a battle, ‘man of war’ (Prete), the ‘personification of the perfect soldier’ (Seeck), fought countless wars and great campaigns, most of them ‘with a terrible hardness’ (Kornemann).
In summer or autumn of 306 he waged war against the Bructeri, first in Roman territory and then invading them. In 310, again against the Bructeri, Constantine burns the villages and orders the dismemberment of the ringleaders. In 311, against the Franks; the chiefs of the tribes pay with life. In 314, against the Sarmatians, already vanquished by himself in the time of Galen, now deserving the title of ‘great slayer of the Sarmatians’ (sarmaticus maximus). In 315, against the Goths (gothicus maximus).
In 320, his son Crispus defeated the Alamanni; in 332, it is he himself who again defeats the Sarmatians. All this is worth a rich booty and thousands of prisoners deported to Roman lands as slaves. In 323, he defeats the Goths and orders to burn all their allies alive. The survivors are also thrown into slavery; new title: ‘gothorum victor triumphator’. New foundation: the games ‘ludi gothici’, which are held every year from 4 to 9 February (after having founded the ‘frank games’).
During the last decades of his life, Constantine fought often in the Danubian regions, trying to make ‘land of a mission’ of them (Kraft), and inflicts on the Germans defeats that influenced even their religious history (Doerries). In 328, he subdues the Goths in Banat. In 329, Constantine II almost exterminated an army of Alamanni. In 332, father and son again crush the Goths in Marcianopolis; the number of deaths, including hunger and freezing (‘fame et frigore’, as the Anonymous Valesian says), was calculated in hundreds of thousands, not excepting women and children victims of the ‘Great Diaspora of the Goths’.
In the year 313, Constantine and Licinius enact their Edict of Tolerance; Christianity, once forbidden, becomes a licit religion (which from that moment hastens to declare all other religions unlawful), and from overnight comes the amazing metamorphosis of the pacifists into regimental chaplains! If before they faced everything, even martyrdom, as long as they did not provide the pagan service, now the need to kill seems obvious to them. The Church became the party of the predators from that moment on, it shared the direct and indirect responsibility of a millennium and a half of massacres.
Lactantius ‘was one of the first to enjoy, as favourite of the emperor, the new regime of alliance between the sword and the cross’ (Von Campenhausen); in other words, one of the first to change colours. In 314 he wrote a summary or epitome where he crossed out all the pacifist passages. The grateful writer corrects the dedication of his main work and begins to praise the war and legislative activity of the sovereign. It is then when Christianity happens to become a ‘bloody struggle between good and evil’ (Prete).
Thus Lactantius betrayed his own convictions, denying almost three centuries of pacifist tradition—and with him, in the background, the whole Church, obedient to the will of the emperor who had recognized and made her rich and influential, but who had no job for a pacifist and passive clergy, but for those who agreed to bless their weapons. And they have not stopped blessing them since then, or as Heine has written: ‘It was not only the clergy of Rome, but also the English, the Prussian; in a word, always the privileged priesthood associated with the caesars and their ilk, in the repression of the peoples’.
Modern theologians, who do not dare to deny in their entirety that bankruptcy of the doctrine of Jesus, speak of an ‘original sin’ of Christianity. With this they try to play down the importance of the event, as if remembering the story of the snake and the apple, as if the whole question were nothing more than ‘a small Edenic slip’. As if we did not speak of massacres perpetrated for millennia, now committed in the name of ‘the good news’, of the ‘religion of love’; massacres that now turn out to be fair, necessary and even excellent.
Thus a new theology is born, although wrapped in the terminological garb of the old woman to disguise it. And the new theology is not only political but also militaristic: now they speak of Ecclesia triumphans, of Ecclesia militans, of the theology of the emperor… or of all the emperors, at least of the Romans of Antiquity who brought their line back to Caesar, but much further on in reality.

Categories
Friedrich Nietzsche

Killing innocents and sinners

Writing about the Sutherland Springs church shooting, on The Daily Stormer Andrew Anglin said today: ‘I hate aggressive edgy atheists as much as anyone…’
Apparently Anglin hates those whites who reject the existence of the Jewish god—a volcanic demon that Jews claim appeared to Moses, the very same god that Aryans were compelled to worship after Constantine took over the Roman Empire.
Anglin’s words exemplify beautifully the gulf between me and most American racists. But it’s not only a matter of worshiping the god of our enemy: it’s also about the universalist ethics imposed on whites after Constantine. (Every sandnigger or black could be a citizen of Constantinople as long as he was Christian.)
Another recent example: In his blog for southern nationalists, Hunter Wallace started his article with the words: ‘Devin Patrick Kelley, the EVIL bastard who murdered 26 people at First Baptist Church in Sutherland Springs, TX this morning…’
One of Kelley’s victims, the 14-year-old daughter of church pastor Frank Pomeroy, was black. A pre-Christian Aryan would never mourn the killing of a black adoptee, and the rest of the adult victims in Texas were complicit of tolerating such sin against the holy ghost: adopting a subhuman as if she was human.
I would only mourn the white children killed: the only really innocent victims inside the church.
The others were sinners. But Anglin, Wallace and many American racists still have the Bible as their sacred book instead of Hitler’s Table Talk, right? ‘Almost two thousand years—and not a single new god!’ said Nietzsche.
This is the sort of thing that moves me mightily to continue the translation of Deschner’s book, who in this pic is shown long before he started to write his magnum opus…

Categories
Ancient Rome Christendom Constantine Eastern Orthodox Church Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 29

Below, abridged translation from the first
volume of Karlheinz Deschner’s Kriminalgeschichte
des Christentums (Criminal History of Christianity)

A gold multiple of ‘Unconquered Constantine’
with Sol Invictus, struck in 313 AD.

 
Constantine as saviour, deliverer and vicar of God
Rudolf Hernegger says he does not know any other historical personage ‘whose influence has remained so unchanged for seventeen centuries’ and underlines, to our understanding, that ‘for the past 1,700 years the Church has deserved the epithet of ‘Constantinian’.
The predecessors of Constantine feared the Christians and some of them fought them. Instead, he favoured them and thus won them for his cause, to the point that he called himself ‘bishop for foreign affairs’ (episkopos ton ektós) of the Church, or as Grégoire ironized, ‘the gendarme of the Church’. In effect, Constantine placed the clergy at his service and imposed his will on it.
‘He soon dominated the episcopate as he dominated his official and demanded unconditional obedience to public decrees, even when they intervened in the internal affairs of the Church’ (Franzen, Roman Catholic). The Church gained influence but lost independence, and some people, already during the 4th century, began to see it. The Church became part of the Empire, instead of the Empire being a part of the Church. The bishops owed gratitude to the emperor, their protector, who had favoured them so much.
And they obeyed Constantine: He was the master, he convened the councils and even decided on questions of faith, however confused his own Christology was (but… which Christology is not?). Constantine imposed theological formulas which he and his successors commanded to respect. He and they made the Church of the State, ‘where the word of the emperor, without becoming the highest commandment, nevertheless had a decisive weight and not only in matters of external order but also in matters of doctrine’ (Aland).
Although Constantine, during misfortunes, continued to consult the signs of the sky and the viscera of the animals, he made all his family Christian and ended up receiving also the baptism, calling himself a saviour appointed by God, sent by the Lord and a man from God. He declared that he owed everything he had to ‘the greatest God’; ordered that honours be performed as ‘representative of Christ’ (vicarios Christi) and that he be buried as the ‘thirteenth Apostle’. Pagans and Christians were to greet him with genuflection, of which perhaps only the bishops were dispensed. And anything he had touched was also sacred. (Sanctus and sanctitas, well-known notions of paganism, were preached about imperial dignity.)
The central point of the new capital of Constantine, which was named after him, was the court: of exaggerated luxury, in the Oriental manner, built ‘iubente Deo’, that is, by divine order, on a land four times more extensive than the old Byzantium, and with the help of forty thousand Goth operatives.
With the founding of this ‘new Rome’, the former capital of the empire was definitively relegated to a second place; the influence of the Hellenic East was reinforced and the conflicts between the Eastern and Western Church became more acute. Constantine, on the other hand, surpassed the old emperors when he named his palace, a prototype of the primitive basilica and ‘house of the king’ not ‘encampment’ (castra) like the former houses, but temple (domus divina) in the image and likeness of the celestial throne room. The throne room was shaped like a basilica, as if it were a sanctuary, and a ceremonial of strong ecclesiastical flavour was created, which later the Byzantine emperors intensified, if possible.
The Eastern Church has Constantine as the ‘thirteenth apostle’. He and his mother are considered among the saints, and many Greek churches have his image and celebrate with great pomp his festival on May 21.

Categories
Julian (novel) Literature

Julian, 16

Julian presiding at a conference of Sectarians
(Edward Armitage, 1875)

 
Constantius had arrived at noon and gone straight to his apartments. That was all anyone knew. He might be with us in a few minutes, a few hours, or not at all. Meanwhile, we waited nervously in the great hall of the villa. The rafters were hung with boughs of evergreen, and the ordinarily musty interior smelled of pine and eucalyptus. At one end of the hall, on a dais, a gold throne had been set. To the right of the throne, but at floor level, was the ivory chair of the praetorian prefect of the East (he had arrived with the Emperor). According to rank, the officers of the state were arranged to the left and right of the throne. Just at the foot of the dais stood Bishop George in all his glory with Gallus on his right and me on his left.
Looking more than ever like a huge peacock, Eusebius stood at the door, surrounded by his staff of ushers. No one spoke or moved. We were like statues. Though the room was not hot, I was sweating nervously. I glanced at Gallus out of the comer of my eye; his mouth was twitching from the strain.
After what seemed days, we heard trumpets. Then the cry “Augustus!” which always precedes an emperor began, at first far off and faint; then closer, louder: “Augustus! Augustus!”
My legs began to tremble. I was afraid I might be sick. Suddenly with a crash the double doors were flung open and there in the doorway stood Flavius Julius Constantius, Augustus of the East. With a gentle moan, Eusebius embraced Constantius’ knees, melodiously murmuring soft words of ceremony not audible to the rest of us who were now prostrate, as the Lord of the World slowly and with extraordinary dignity crossed the room to his throne. I was too busy studying the mosaic floor to get even a glimpse of my imperial cousin. Not until the Master of the Offices gave the signal for everyone to rise was I able at last to observe my father’s murderer.
Constantius was a man of overwhelming dignity. That was the most remarkable thing about him; even his most ordinary gestures seemed carefully rehearsed. Like the Emperor Augustus, he wore lifts in his sandals to make himself appear tall. He was clean-shaven, with large melancholy eyes. He had his father Constantine’s large nose and thin, somewhat peevish mouth. The upper part of his body was impressively muscular but his legs were dwarfish. He wore the purple, a heavy robe which hung from shoulder to heel; on his head was a fillet of silver set with pearls.
Constantius sat very still on his throne as the Master of the Offices brought him Bishop George, who welcomed him to Macellum. Not once did the Emperor look at Gallus or me. The occasional ritual responses he made were said in such a low voice that none of us could make out the words.
Then the moment came. Bishop George led Gallus and me to the Master of the Offices, who in turn led us up to the dais and presented us formally to the Emperor. I was terrified. Without knowing how I got there, I found myself embracing Constantius’ knees, as court etiquette requires.
From far off I heard the Emperor’s voice, measured but rather higher-pitched than I had expected, “We are pleased to receive our most noble cousin Julian.” A large callused hand reached down, gripped me firmly by the left elbow and helped me to rise.
For an instant I was so close to Constantius that I could make out every pore in his face, which was sunburned dark as a Persian’s. I noticed the silkiness of his straight brown hair, only just beginning to turn grey. He was thirty-two, but I thought him ancient. I also remember thinking: what must it be like to be Emperor of Rome? to know that one’s face on coins, on monuments, painted and sculptured, is known to all the world? And here—so close to me that I could feel the reciprocal warmth of his skin—was the original of that world-famous face, not bronze or marble but soft flesh and bone, like me, like any other man. And I wondered: what is it like to be the centre of the world?
For the first time I experienced ambition. It came as a revelation. Only in communion with the One God have I known anything to equal it. How candid I am! I have never admitted to anyone that in my first encounter with Constantius, all that I could think was how much I should like the dominion of this earth! But my moment of madness was brief. I stammered a speech of loyalty, and took my place beside Gallus on the dais. I can remember nothing else that happened that day.
Constantius remained at Macellum for a week. He attended to the business of the state. He hunted. Bishop George had a long interview with him on the day he arrived, but then, to the Bishop’s chagrin, Constantius ignored him. Though Gallus and I dined at the Emperor’s table every evening, he never spoke to us.
I was beginning to fear the worst. But Gallus, who saw Eusebius every day, said that the eunuch was optimistic. “He’s positive we’ll be allowed to come to court this year. At least I will. He also said there was talk in the Sacred Consistory that I be made Caesar for the East.” Gallus glowed with excitement. “Then I could live at Antioch. I’d have my own court. After all, it’s what one was born for!”