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Alexandria Christendom Destruction of Greco-Roman world Emperor Julian Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 54

Below, an abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity). For a comprehensive text that explains the absolute need to destroy Judeo-Christianity, see here. In a nutshell, any white person who worships the god of the Jews is, ultimately, ethnosuicidal.

Patriarch George, an Arian ‘wolf’, monopolist and martyr
George of Cappadocia, an ultra Arian, seized power in Alexandria. He was one of the followers of the sovereign who joined his ecclesiastical office with a surprising sense of finances.
Patriarch George raised a funerary monopoly, although apparently also acquired the one of the sodium carbonate and tried to buy the papyrus lagoons, along with the Egyptian salt mines. Among his favourite religious projects were the inheritances, a special field of the saviours of Christian souls throughout all the centuries. Bishop George not only tried to get the heirs to lose what their relatives had left them, but he even told the emperor that all the buildings of Alexandria were public property. In short, the Egyptian primate ‘took advantage of the ruin of many people’, so, as Ammianus writes, ‘everyone, without distinction, hated George’.[1]
Although he was ordained for Alexandria as early as 356, he did not start working until the end of February 357, with savage fury, ‘like a wolf or a bear or a panther’ (Theodoret). In front of a blazing bonfire, he caused Catholic widows and maidens to be beaten on the soles of their feet, apparently completely naked, with palm branches or to burn them on a low fire. He made ‘whipping in a totally new way’ (Athanasius) to forty men; many died. Athanasius reports of raids, assaults, the capture of bishops, who were chained; of imprisonments, the exile of more than thirty bishops ‘with such lack of consideration that some of them committed suicide on the road and others in exile’.
In the autumn of the year 348, Athanasius resorts to violence. Patriarch George is saved from an assassination attempt in the church and must flee. On November 26, 361 he returns, to his disgrace, without knowing the death of his protector Constantius. He is quickly locked up, on December 24, but Catholics and pagans take him out and, together with two very unpopular imperial officials, he is dragged through the streets and beaten until he dies.
However, shortly before Bishop George had called the strategist Artemius, military governor of Egypt, and with his help had also persecuted the pagans; destroyed the temple of Mithras, demolished statues and sacked the pagan shrines, of course for the benefit of the Christian churches that they wanted to build. (Julian had the temple destroyer Artemius decapitated in the year 362, for which he was venerated as an Arian martyr.)
Catholics and ‘idolaters’ walked the streets with Bishop George’s corpse on the back of a camel. For hours they raged with the dead man. Then they burned him and scattered his ashes, mixed with those of animals, by the sea.
And while the wild Arian wolf becomes a martyr, precisely at Christmas, Athanasius returned once more and, finally—after the pagan Julian again banished him in 362; the Catholic Jovian made him return in 363, and the Arian Valens will exile him for the last time in 365-366—, Athanasius slept in the Lord on May 2, 373, old and much appreciated.[2]
Note of the translator: The footnotes still lack the general bibliography, which will be ready as I finish the abridgement of this first volume.
[1] Epiphan. Haer 76,1,4 f. Ammian. 22,11,4 f. Grant, Christen 75 f.
[2] Ammian. 22,11,3 f. Theodor. 2,14; 3,4; 3,9. Socr. e.h. 3,2 f; 3,7; 4,1,14 f; 4,8,4; 4,13; 4,16. Soz. 4,9 f; 4,28,3 f; 5,7,3 f; 5.12; 5,15. Philostorg. 7,2. Athan. ad episc. Aeg. 7. Hist. Arian. ad mon. 48 f; 54 f; 59 f. Apol. de fuga sua 6 f; 24. syn. 37. Historia Acephala 5 f. Theodor. e.h. 2,14; 3,18,1. Rufin e.h. 10,34 f. Epiph. haer. 76,1. Greg. naz. or. 4,86; 21. Pallad, hist. Laus. c. 136. Chron. pasch. 546,4 f. Pauly I 626. RAC I 861. LThK 1st ed. I 706. Lecky II 159. Lippl XV f. Geffcken, Der Ausgang 119 f. Schuitze, Geschichte I 137 f. Bidez, Philostorgios III f. Stein, Vom römischen 236 f, 255 f, 270 f. Seel 175 f. V. Campenhausen, Griechische Kirchenväter 80 f. Dannenbauer, Entstehung I 76. Lacarrière 150 f. Jacob, Aufstände 152. Camelot, Athanasios 977. Poppe 50.

3 replies on “Kriminalgeschichte, 54”

i can’t help but have a strong emotional reaction. arianism. what utter fuking nonsense. period. prove it by showing me some walking on water is the rational/ practical response. rather than hiding inside the dark domains of the mind. and — like the new israel of today — how many more wasted fuking hours must hominids spend before dna-ing out these kinds of existential weaknesses that allow such misfit and detrimental behaviors to earthly life for all inhabitants, sentient and not? (i’ll go further than NS: the welfare of all non-human life.) shit, suicide is much more beneficial and productive to all than enduring the sociopaths of old judeo-christianity and new israel.

below is a very interesting comment by an anonymous liberalist christian concerning conservative christians:
“There is an Italian philosopher Gianni Vattimo. An overt gay, a left-wing democrat/Marxist/anti-Zionist and according to his self-definition, ‘a Catholic who supports death of God’. In short, all we love in the great persons of our damn century. About twenty years ago he arrived at a sudden conclusion: Christianity luxuriates as never before. Europe is far closer to Christ these days than in the Middle Ages . Whatever the conservative circles and the reverends consider a faith crisis (same-sex marriage legalisation, emancipation, female priesthood, empty churches, idle monasteries and nunneries, low standards of education in religious schools) is an apotheosis of faith in fact.
Vattimo affirms that Jesus told of the Impossible when appealing to his followers. And the tolerance degree insisted by him is possible only just now, two thousand years after his birth.
Neither brutal crusades, nor forcible conversion of the gentiles, nor witches hunt and sectarians burning had nothing to do with Jesus.
His followers were steeped in prejudice and understood incorrectly their teacher’s words. The apostle Paul himself, a very clever and open-minded person in his days, couldn’t go beyond the Near-Eastern patriarchal culture. For example, he denied women’s right to give a sermon and demanded they to wear headscarf. His upbringing and his environment didn’t let him grasp the Evangel in its completeness. It took for Europe two thousand years to hear Jesus and accept him – Vattimo supposes. It is only now, at the turn of the third millennium, that Europe is beginning to listen to Christ, to behave like his true follower and to say goodbye to the prejudices.
Vattimo assures us that the mass non-participation in church rites and the oblivion of religious dogmatics arise from the Evangel per se. Well, the modern Europeans don’t look like the religious or the typical church members. Moreover, they often call themselves as atheists. On the other hand, some unprecedented growth of charity is occuring in Europe. European volunteers help to needy ones worldwide.The Europeans strive for help to suffering persons. The Europeans cause damage to themselves consciously when receiving dozens of millions of the emigrants in their own countries. It is a real compliance with the essense of the Evangel. Its sense is to love thy neighbour as thyself and to act guiding by this love.
As Vittimo writes, the rituals, the church buildings, the theology – all of them is an accidental historical shell. There is no need of them these days. The magnificent Gothic cathedrals became museums for the love’s sake. God himself is no longer God – for the love’s sake. This Christian love abolished any mysticism, any church architecture and cozy habits. For true followers of Christ the traditional religion is underchristianized, and it is an obstacle on the way to the universal love. Therefore they leave churches.
In our times to follow the Evangel core is to expand time and energy to every neighbour’s good, not to some rites.
Every man who loves his neighbours is a Christian nowadays. So Vittimo welcomes the decline of traditional values and religious institutions. The fewer members a crusade has, the more volunteers in hospices and the more bright light of the Evangel is.
From the Vittimo’s point of view, Christianity of the White Nationalists and the Alt-Rights is not a return to faith. Their Christianism is a separation from the true faith. They read the Paul’s epistles and fall on their deaf ears his calls for love. Instead, they listen carefully the passages where he speaks on behalf of superstitions and warped judgements of his own time. The gist of their ‘religious revival’ is a return to a nice and habitual world full of the prejudgements. It means an escape from the true Evangel. Its light is unbearable for them, and they prefer to hide themselves under dismal cover of the Church from these Christian love’s rays.”

conflicted in his older years, as this exchange with the joos shows,
Vattimo, one of Italys best-known public intellectuals and a former member of the EU parliament, was interviewed earlier this month about Operation Protective Edge. Speaking on Italys popular Radio 24 show La Zanzara, he compared Israel to Nazi Germany and to Spain under General Francos dictatorship. He suggested European volunteers form international brigades to fight along with Palestinian militias and raise money to buy more rockets for Hamas.
When asked if he would like to see more Israelis killed, he answered, Of course, adding that he would personally like to shoot those bastard Zionists.

later, when the poor victim joos protested as usual, vattimo excused himself, explaining such an unfortunate statement was made in an outburst of anger…I was severely provoked by these two morons, referring to the shows hosts..
what does this tenuous behavior say about vittimo’s peace of mind wrt his philosophies?

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