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Category: Christendom

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Christendom Daybreak Publishing Kriminalgeschichte des Christentums (books)

Finally

Finally, the abridged translation of Karlheinz Deschner’s book on the history of Christianity is available in printed form (here).

This January, in a discussion thread at The Occidental Observer, Karl Nemmersdorf, the Christian author of the featured article, told me ‘Um… no, I don’t follow your blog. Please let me know, however, if you supersede St. Paul, St. Augustine, St. Aquinas…’

In other words, these guys are so giants that I could not possibly mess with their divine wisdom. But however erudite Nemmersdorf may be in traditional Catholic literature, he is ignorant about the real story of his religion. His ignorance is explainable because only until very recently did someone turn his life into the encyclopaedic mission of uncovering the criminal history of Christianity. Apparently, white people had been unable to read an encyclopaedic work about real Church history for the simple reason that it didn’t exist before Deschner.

The fact is that the Big Guys mentioned by Nemmersdorf, Paul (recently discussed in this site in several posts), Augustine and Aquinas, were evil men. And evil men were also the church doctors in Augustine’s times, Athanasius and Ambrose, as demonstrated by Deschner.

Remember that I offered my opinion on a recent article by Andrew Joyce about Jewish psy-ops: they have infiltrated our educational system in order to brainwash generations of white children. Well, although Ambrose probably was not Jewish he was not white either, as can be seen in this ancient mosaic. In a passage from this first translated volume, Deschner talks about the psy-ops that this non-white doctor used to brainwash the Roman princes:

Bishop Ambrose saw the sovereigns daily. Since when Valentinian II was proclaimed Augustus (375) he was barely five years old, his tutor and half-brother Gratian had just turned sixteen and the Spanish Theodosius was at least a very determined Catholic, the illustrious disciple of Jesus could handle perfectly their majesties. Valentinian I died a few years after Ambrose’s inauguration. His son Gratian (375-383), of just sixteen years of age, succeeded him on the throne.

The emperor, blond, beautiful and athletic had no interest in politics. ‘I have never learned what it means to govern and be governed’ (Eunapius). He was a passionate runner, javelin thrower, fighter, rider, but what he liked most was killing animals. Neglecting the affairs of state, every day he killed countless of them, with an almost ‘supernatural’ ability, even lions, with a single arrow.

Note how this is eerily similar to contemporary Aryan frivolity in extreme sports—at the same time that the Jews plot how to exterminate them! (which is why we speak about an ‘Aryan question’ beside the ‘Jewish question’).

In any case, he also prayed every day and was ‘pious and clean of hearing’, as Ambrose affirmed: ‘His virtues would have been complete had he also learned the art of politics’. However, this art was practiced by Ambrose for him. Not only did he personally guide the young sovereign, effectively since 378: he also influenced his government measures. At that time the sovereign had promulgated, by an edict, precisely tolerance towards all confessions, except a few extremist sects. However, Ambrose, who four years before was still unbaptized, hastened to write a statement, De fide ad Gratianum Augustum (Faith for Gratian), which he quickly understood.

As soon as Gratian himself arrived at the end of July 379 in Milan, neutral as he was from the point of view of religious policy, he annulled on August 3, after an interview with Ambrose, the edict of tolerance promulgated the year before.

The Greco-Roman religion, reviled as ‘pagan’ by Christian Newspeak, was a religion originated by pure whites (see the articles of Evropa Soberana in The Fair Race). Eventually, the white religion was prohibited and the Jewish god imposed on all Roman citizens. A few pages later, Deschner tells us:

The young Gratian at first had given a good treatment to the ‘pagans’, but he learned from his spiritual mentor ‘to feel the Christian Empire as an obligation to repress the old religion of the state’ (Caspar).

Other early Christian writers were most likely ethnic Jews, as can be guessed when pondering on how they avenged the destruction of the Temple in Jerusalem a few centuries earlier:

Lactantius [an early Christian author who became an advisor to the first Christian Roman emperor, Constantine I] is the one who then states that the sovereigns of the gentiles [emphasis added] were ‘criminals before God’, and he celebrates that they have been ‘exterminated from the root with all their type’. ‘Now those who pretended to defy God are laid prostrate on the ground; those who knocked down the Temple were slow to fall, but they fell much lower and had the end they deserved’.

Judeo-Christianity conquered the Roman Empire because the empire had become the melting-pot for non-white peoples, Jews included, who took advantage of the Roman upward mobility after the old religion became obsolete. This site, The West’s Darkest Hour is based on a passage from William Pierce’s Who We Are: that the ancient Greeks and Romans should have gotten rid of non-whites instead of using them as slaves or second-class citizens. If pre-Christian emperors had taken heed of a Cassandra prophecy, what Deschner says would not have occurred:

Constantine dedicated ten years to rearmament and propaganda in favour of Christianity as in the East; for example in Asia Minor, half of the population was already Christian in some areas [i.e., non-white]. After those ten years he rose again in search of the ‘final solution’.

That the earliest Christians were not white but fully Semitic is apparent in the footnotes below these maps provided by Evropa Soberana. We can assume that by the time of Constantine most Christians were also non-white, as Christians preached slave morality, blessed are the poor, etc. But I would like to continue to respond to the erudite Christian authors and commenters at The Occidental Observer. Not only St. Ambrose was non-white but St. Augustine was not white either (scholars generally agree that Augustine’s parents were Berbers), and probably the other great Church doctor of the time, St. Athanasius, was another non-white. Deschner wrote:

Probably like Paul and like Gregory VII, Athanasius was short and weak; Julian calls him homunculus. However, like Paul and Gregory, each one of them was a genius of hatred.

This suggest that Athanasius did not belong to the handsome Latin race (‘Aryan race’ the Nazis would say) to which Emperor Julian belonged. Like Nemmersdorf , Lew Wallace, author of the huge bestseller Ben-Hur: A Tale of the Christ, did not admire Julian but the Christian emperors. What white nationalists ignore is that, without millions of useful idiots like this pair, the Jews would never have taken over the United States. These are the final words of Ben-Hur:

If any of my readers, visiting Rome, will make the short journey to the Catacomb of San Calixto, which is more ancient than that of San Sebastiano, he will see what became of the fortune of Ben-Hur, and give him thanks. Out of that vast tomb Christianity issued to supersede the Caesars.

The reading of Deschner’s books, and I mean not only this first translated volume but the next ones, will convince the honest reader that—contra Wallace—compared to the monstrous Christian emperors, the pagan Caesars were almost saints. If life allows, we will reach the pages where Deschner debunks the last doctor of the church mentioned by Nemmersdorf, Thomas Aquinas, but that is still too many books ahead.

For the moment, this is the Contents page of our first translation of:

 

Christianity’s Criminal History

Editor’s preface

Introduction

 
The Early Period: from Old Testament origins to the death of Saint Augustine
 
Forgeries in the Old Testament

The bibles and some peculiarities of the Christian Bible

The five books of Moses, which Moses did not write

David and Solomon

Joshua and Isaiah

Ezekiel and Daniel

The Jewish apocalyptic

Portrayals of the biblical female world

Opposition to the Old Testament

Forgeries in diaspora Judaism

 
Forgeries in the New Testament

The error of Jesus

The ‘Holy Scriptures’ are piled up

God as the author?

Christians forged more consciously than Jews

Neither the Gospel of Matthew, nor the Gospel of John, nor John’s Book of Revelation come from the apostles to whom the Church attributes them

Forged ‘epistles of Paul’

The Second Epistle to the Thessalonians

Colossians, Ephesians and Hebrews

Forged epistles of Peter

Forged John and others

Interpolations in the New Testament

 
The invention of Popes

Neither Jesus instituted the papacy nor Peter was bishop of Rome

There is no evidence of Peter’s stay and death in Rome

The story of the discovery of Peter’s tomb

The list of fabricated Roman bishops

 
Background in the Old Testament

Moses and the Book of Judges

The ravages of David and the modern translators

The sacred warmongering of the Maccabees

The Jewish War (66-70)

Bar Kokhba and the ‘Last War of God’ (131-136)

The Jewish religion, tolerated by the pagan state

 
Early Christianity

Interpretatio Christiana

‘Orthodoxy’ and ‘heresy’

First ‘heretics’ in the New Testament

Thirteen good Christians

Saint Jerome and Origen

 
The persecution of the Christians

Anti-Hellene hatred in the New Testament

The defamation of the Greco-Roman religion

Celsus and Porphyry

The persecution of the Christians

Most of the written statements about the martyrs are false, but all of them were considered as totally valid historical documents

The Roman emperors viewed retrospectively

 
Saint Constantine: The First Christian Emperor

War against Maxentius

War against Maximinus

War against Licinius

The Catholic clergy, increasingly favoured

Constantine as saviour, deliverer, and vicar of God

No more a pacifist Church

Christian family life and savage criminal practices

Constantine against Jews and ‘heretics’

Constantine against the Greco-Roman culture

 
Interim report

Persia, Armenia and Christianity

 
Constantine’s successors

The first Christian dynasty founded on family extermination

First wars among devout Christians

Constantius and his Christian-style government

A father of the Church who preaches looting and killing

First assaults on the temples

 
Julian

Hecatombs under the pious Gallus

Emperor Julian

Christian tall stories

 
After Julian

Rivers of blood under the Catholic Valentinian

Trembling and gnashing of teeth under the Arian Valens

 
Athanasius, Doctor of the Church

The complicated nature of God

It was not fought for faith but for power

The Council of Nicaea

Character and tactics of a Father of the Church

The death of Arius

The ‘battlefield’ of Alexandria

Antioch and Constantinople

Shelter with a twenty-year-old beauty

 
Ambrose, doctor of the Church

Non-white Ambrose drives the annihilation of the Goths

Emperor Theodosius ‘the Great’

Against the Hellenist religion

 
The Father of the Church Augustine

‘Genius in all fields of Christian doctrine’

Augustine’s campaign against the Donatists

The overthrow of Pelagius

Augustine attacks Greco-Roman culture

Augustine sanctions the ‘holy war’

Categories
Art Christendom Darkening Age (book) Evil

Darkening Age, 11

As the epigraph of ‘How to Destroy a Demon’, chapter eight of The Darkening Age: The Christian
Destruction of the Classical World, Catherine Nixey chose a passage from an hagiography of a so-called saint, The Life of Martin: ‘He completely demolished the temple belonging to the false religion and reduced all the altars and statues to dust’.

The pages of history might overlook this destruction, but stone is less forgetful. Go to Room 18 in the British Museum in London and you will find yourself in front of the Parthenon Marbles, taken from Greece by Lord Elgin in the nineteenth century.

The astonishingly lifelike statues are, today, in a sorry state: many are mutilated or missing limbs. This, it is often assumed, was the fault of Lord Elgin’s clumsy workmen or fighting during the Ottoman occupation. And indeed some of this was—but not all. Much was the work of zealous Christians who set about the temple with blunt instruments, attacking the ‘demonic’ gods, mutilating some of the finest statuary Greece had ever produced.

The East Pediment fared particularly badly. Hands, feet, even whole limbs have gone—almost certainly smashed off by Christians trying to incapacitate the demons within. The vast majority of the gods have been decapitated—again, almost certainly the work of Christians. The great central figures of the Pediment, that would have shown the birth of Athena, were the most sacred—and thus to the Christians the most demonic. They therefore suffered most: it is likely that they were pushed off the Pediment—and smashed on the ground below, their fragmented remains ground down and used for mortar for a Christian church.

The same tale is told by objects in museums and archaeological sites across the world. Near the Marbles in the same museum is a basalt bust of Germanicus. Two blows have hacked off his nose and a cross has been cut in his forehead. In Athens, a larger­than-life statue of Aphrodite has been disfigured by a crude cross carved on her brow; her eyes have been defaced and her nose is missing. In Cyrene, the eyes have been gouged out of a life-sized bust in a sanctuary of Demeter, and the nose removed; in Tuscany a slender statue of Bacchus has been decapitated.

In the Sparta Archaeological Museum, a colossal statue of the goddess Hera looks blindly out, her eyes disfigured by crosses. A beautiful statue of Apollo from Salamis has been castrated and then struck, hard, in the face, shearing off the god’s nose. Across his neck are scars indicating that Christians attempted to decapitate him but failed.

In Palmyra Museum there stood, at least until the city’s recent occupation by Islamic State, the mutilated and reconstructed figure of the once-great figure of Athena that had dominated a temple there. A huge dent in her once-handsome face was all that remained when her nose was smashed off. A recent book on the Christian destruction of statues focusing just on Egypt and the Near East runs to almost three hundred pages, dense with pictures of mutilation.

But while some evidence remains, much has gone entirely. The point of destruction is, after all, that it destroys. If effective, it more than merely defaces something. It obliterates all evidence that the object ever existed. We will never know quite how much was wiped out. Many statues were pulverized, shattered, scattered, burned and melted into absence. Tiny piles of charred ivory and gold are all that remain of some. Others were so well disposed of that they will probably not be found: they were thrown into rivers, sewers and wells, never to be seen again. The destruction of other sacred objects is, because of the nature of the object, all but impossible to detect.

The sacred groves of the old gods for example, those tranquil natural shrines like the one Pliny had so admired, were set about with axes and their ancient trees hacked down. Pictures, books, ribbons even, could be seen as the work of the devil and thus removed and destroyed. Certain sorts of musical instruments were censured and stopped: as one Christian preacher boasted; the Christians smashed the flutes of the ‘musicians of the demons’ to pieces. Some of the demolition, such as that of the temple of Serapis, was so terrible that several authors recorded it.

Other moments of vandalism were immortalized in glowing terms in Christian hagiographies. Though these are the exceptions. Far more violence was buried in silence.

Categories
Christendom New Testament St Paul

Epistle to the Galatians

The Epistle to the Galatians is the second book in a chronologically ordered New Testament. If you are still a Christian that reads the Bible in the traditional way, take a good look at the first chapters of Marcus Borg’s Evolution of the Word, which includes the New Testament in the order the books were written.

Paul, an apostle—sent not from men nor by a man, but by Yeshua the anointed and god the father, who raised him from the dead—and all the brothers and sisters with me, to the churches in Galatia: Grace and peace to you from god our father and the lord Yeshua the anointed who gave himself for our sins to rescue us from the present evil age…

My italicized words in Paul’s opening sentence to the Galatians evoke what I said about Paul last Friday in the context of how the Attis cult might have influenced the Semite Saul (a.k.a ‘Paul’) in his native town of Tarsus.

Many of those educated in the Christian faith are still unable to distinguish between the Christ of dogma and the Jesus of history. As we have already noted about the oldest New Testament books, in the genuine Pauline letters the details about the historical Jesus (in contrast to Paul’s mythical ‘Christ’) are surprisingly absent. But what is most conspicuous in an ordered reading of the New Testament is that, for example, Paul’s letter to the Galatians:

(1) does not mention the Empty Tomb,

(2) does not mention the Apparitions of the Risen Jesus,

(3) does not mention the Ascension of Jesus,

(4) does not mention Pentecost,

(5) does not hint any allusion toward the story we all heard as children: that, after the above extraordinary events, the Apostles were catapulted with such a fire of enthusiasm that they preached the gospel to the point of martyrdom.

Regarding (2), New Testament writers were not biographers as the word ‘biography’ is understood in our modern world. Paul would certainly mention Yeshua’s apparitions in later epistles when his Christology was more developed not from a historical, but from a theological point of view.

The following are my impressions of my most recent reading of the letter to the Galatians.

In the first seventeen verses it is surprising to learn that Paul says that his vocation to preach the word of the lord had begun before (!) his meeting with the apostles. Then, in Gal. 1: 18-19 Paul confesses that three years after his great religious conversion he finally decided to visit Peter and James, and that fourteen years later he visited the Jerusalem Church again, to inform them he would preach to the gentiles (Gal. chapter 2).

All of this smells that it was Paul’s zeal, not the true apostles, what ignited the movement that became known as Christianity.

Then I read in that same chapter 2 that Paul had an incident with Peter because Peter and the Jerusalem Church had not broken away from Jewish practices. I immediately realised that this story could be used as a powerful weapon against those who believe in the historicity of the Empty Tomb, the Apparitions of the Risen Jesus, the Ascension and the spiritual fire of the Pentecost that, according to tradition—rather than the impression from a chronological reading of the NT—ignited Christianity.

We can imagine a Judaea in which all these Resurrection stories had really happened. How on earth those who received the tongues of fire on their heads to preach with euphoria the Good News could have regressed to the rancid practices of Judaism, something that can be surmised in this early Pauline epistle? We are talking about elemental Judaic stuff, such as circumcision and the diet prescribed by the Torah against which Paul preaches not only in Galatians but in other letters.

The Galatians letter does not reflect the theology of the Jewish Jerusalem Church. It reflects the incipient theology of the ‘apostle to the Gentiles’.

In the third chapter of Galatians Paul laid out the foundations of his new cult, rehabilitating man by ‘faith’ instead of the observance of Jewish law: observances that those who had really known Jesus were still practising. It is in that chapter that Paul pronounces his famous words, ‘There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Yeshua the anointed one’.

It is also interesting that in chapter 4 Paul mentions that god sent this Yeshua ‘born of a woman and subject to the law’—that is, Jesus was a Jew—‘to rescue those who were subject to the law’, that is to rescue the Jews. In that verse it is not implied that we gentiles would also be rescued in the original Yeshua cult. In that chapter Paul also scolds the Christian community that had not given up Jewish practises.

Again, that alone suggests that the legends of the Resurrection listed in the numbered paragraph above, or at least the thoroughgoing embellished stories as understood in later Christendom, had not yet emerged when the second book of the New Testament was written. Even in the postscript and farewell of his letter to the Galatians Paul continues to talk against circumcision repeatedly.

Certainly, reading the New Testament in the order the books were written and from a strictly rational viewpoint—i.e., with an exegetical eye to distinguish who might the ‘historical Jesus’ have been—make a fresh reading of the ‘book of books’.

Categories
Christendom Constantine Jesus New Testament St Paul

Saint Paul, that tiny seed

To what should we compare God’s imperial rule, or what parable should we use for it? Consider the mustard seed. It is the smallest of all the seeds on the earth—yet when it is sown, it comes up and becomes the biggest of all garden plants, and produces branches, so that the birds of the sky can nest in its shade.

—Mark 4:30-31.

On Wednesday night I added a disclaimer to my post about the Epistle of James. I confessed that, mistakenly, I had used the New Testament (NT) chronologically ordered by a Christian fundamentalist. Instead, I’ll be using the order of Marcus Borg (1942-2015), a more reliable scholar, for the 27 books of the NT.

The earliest book in the NT according to this more serious scholar is not the Epistle of James but 1 Thessalonians, an original letter of Paul’s. The last book in the NT is 2nd Peter, not the Book of Revelation. Borg died three years ago but in the website of the Marcus J. Borg Foundation we can be read:

Chronological means ‘contextual’. What we see is how the message about Jesus developed or ‘evolved’. Paul’s letters to the early ‘Christ communities’ were written some 20 years earlier than the first gospel. And some letters attributed to Paul were written after his death!

The gospel of Mark was written around 70 and the other gospels written later, Matthew in the 80’s or early 90’s. They are obviously not firsthand accounts. And their stories don’t match. Does this surprise you?

Our New Testament [in the common Bible] is not chronological. Why do you think the NT was ordered the way it was?

In my forthcoming NT series the goal is to read the NT in the order the books were written, and share my impressions. Once it is understood that the oldest NT texts consist of fewer legendary layers about who the historical Jesus might have been, it is a real treat to read them.

Instead of the list that mistakenly I had published (the list by a Christian fundamentalist) the order that I will be using appears in Evolution of the Word: The New Testament in the Order the Books Were Written. Letters in grey below mean that these books are forgeries in the sense that the real authors are not those that the NT book claims authorship. The following dates are taken from the last pages of Evolution of the Word.

The 30s CE. Jesus is executed in ca. 30. His followers continue his mission in the Jewish homeland, especially in Galilee. Somehow, Christ-communities reached Syria, in the Jewish Diaspora beyond the homeland and Paul is converted in ca. 33-35.

The 40s CE. Emperor Caligula orders the erection of a statue in the Jerusalem Temple, sparking massive Jewish resistance while Paul is in Asia Minor (present-day Turkey). The controversy about whether gentile converts need to become Jewish—that is, circumcision for males—means that the Jerusalem church differed in principle from the incipient Pauline church.

The 50s CE. The seven genuine letters of Paul were apparently written in Greece and Asia Minor:

First Thessalonians

Galatians

First Corinthians

Philemon

Philippians

Second Corinthians

Romans

The 60s. Armed revolt against the Roman occupation in the Jewish homeland begins (cf. the essay that is still the masthead of The West’s Darkest Hour: ‘Rome vs. Judea; Judea vs. Rome’).

The 70s. In 70, Roman legions re-conquer Jerusalem and destroy the temple. Probably a majority of Jesus’ followers live in the Diaspora. Although the four gospels were anonymous writings and the later Church invented the names of the evangelists, I am not using grey letters for them because the intention of the authors was not to claim authorship for Mark, Matthew, Luke and John. (This does not mean that books in black letters are reliable biographical or historical accounts.)

Mark

The 80s and onward. The centre of Judaism in the homeland moves to Galilee. Judaism and the followers of Jesus begin to separate into two different religions. Second- and third- generation Christians struggle in an alien, Gentile world.

James

Colossians

Matthew

Hebrews

The 90s. The earliest reference to Jesus in a non-Christian source (Josephus), albeit tampered by the Christian scribes in the extant copies of Josephus. The extreme anti-Roman—i.e., anti-white—stance of the Christ cult by the end of the siècle is manifest in the lyric and stunning book by John of Patmos, inspired by the literary genre known as Jewish apocalyptic.

John

Ephesians

Revelation

The 100s. These NT books were written already in the second century of the Christian Era.

Jude

1 John

2 John

3 John

The 110s. Earliest references to Jesus and Christianity in Roman sources: Tacitus, Suetonius and Pliny. Unsuccessful Jewish revolt in Egypt because of tensions between Jews and white Hellenes.

Luke

Acts

Second Thessalonians

First Peter

First Timothy

Second Timothy

Titus

The 120s. A century after the preaching career of Jesus the last canonical NT book is written.

Second Peter

The 130s. The Jewish revolt against the Roman rule in the Jewish homeland is brutally suppressed by the Romans. The surviving Jews are exiled from Jerusalem (132-135). Since the Romans could not be defeated physically, the exiled Jews resort to psychological warfare through the universalist, Pauline version of the Jesus cult (‘There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Yeshua the anointed one’).

Catholic means ‘universal’ and, after centuries of infiltration that culminated in a hostile takeover, Constantine and his Christian successors would enforce universalism throughout the Roman Empire even though it would mongrelise whites in Constantinople: something unthinkable in the early Roman Republic.

Putting aside for the moment the catastrophe that represented Constantine’s House for the Greco-Roman gene pool, in a chronologically ordered NT everything started with the Semite Paul. Therefore, let us take a closer look at the first mustard seed that would conquer Rome.

As can be seen in the above list, the seven genuine letters of Paul are the earliest NT writings. But the epistles are highly problematic for the traditional Christian. Unlike the four gospels, replete with Jesus sayings and stories about his deeds, shocking as it may seem the earliest phase of NT writings provide almost no substantial information about Jesus. Gifted writers Mark, Matthew, Luke and John, who were kind of novelists, would fill the gap decades later with moving Jesus narratives.

The Christianity that bequeathed us Rome was not the Christianity of the Jerusalem Church led by Peter and James, but the Christianity of a newcomer from Tarsus who never met Jesus in the flesh. But who was this Saul, whose version of Christianity was the one that eventually triumphed over the competing sects throughout the Roman Empire? Certainly he was a man with a religious imagination of a high order who managed to transform Jesus’ prosaic death into something fantastic for the Hellenes.

These decadent gentiles, some of whom thought that the god of the Jews was the most powerful of all gods, loved mystery cults: the New Age of the degenerate Roman Empire. In a chronological reading of the NT, Paul, not Yeshua, is present from the very first word of the movement that resulted in Christianity. Compared to him the twelve apostles, the genuine depositaries of the Jesus cult, are shadowy figures in the NT epistolary, as none of them left authentic epistles according to modern scholarship (cf. the first chapters of our translated book of Karlheinz Deschner’s Christianity’s Criminal History).

Saul moved to Jerusalem as a grown man. Christian scholars have him in very high regard and take his word, that he stood for the Jewish tradition. But Saul, who became Paul after his mental breakdown on the road to Damascus, fits the words in Rome vs. Judea; Judea vs. Rome: ‘This was a sinister Jewish and Greco-decadent schizophrenia that is evident in the very name of Jesus Christ: Yeshua, a Jewish name, and Christos, ‘the anointed one’ in Greek. To give examples of the insane Romanisation of Judea that echo the hybrid Yeshua-Christos…’

Hermann Samuel Reimarus was the first NT scholar that glimpsed who the historical Yeshua might have been, an apocalyptic seer that became frustrated when the eschaton did not occur. This historical Jesus, discovered by Reimarus and popularised by Albert Schweitzer, never had the intention to found a new religion. It was Paul the one who abrogated the Torah and created an amalgam between a mystery cult (that some scholars surmise he heard of in Tarsus) and esoteric Judaism. In his letters Paul claimed to be a Jew. Since Jews are the masters of deceit it does no harm to quote a modern (((scholar))) who specialised in the NT:

Paul, as the personal begetter of the Christian myth, has never been given sufficient credit for his originality. The reverence paid through the centuries to the great Saint Paul has quite obscured the more colourful features of his personality. Like many evangelical leaders, he was a compound of sincerity and charlatanry. Evangelical leaders of his kind were common at this time in the Greco-Roman world (e.g. Simon Magus, Apollonius of Tyana). [1]

Unlike the real disciples of Jesus who spoke Aramaic, Paul’s Greek is that of one who is a native speaker of the language. Hyam Maccoby (1924-2004), the author of the above paragraph, also said that Paul’s letters were written at a time when his break with the Jerusalem leaders was almost complete, and that Paul ‘refers to these leaders with hardly veiled contempt’.

The triumph of Pauline Christianity was overwhelming. After Paul’s death the teachings of the disciples of Peter and James were suppressed by the Romans, especially after Jerusalem was converted into Aelia Capitolina. In later generations, the remaining disciples of Peter and James were derogatorily called ‘Ebionites’ by the triumphant Church. The Ebionites regarded Jesus as messiah while rejecting his divinity and his virgin birth, and insisted—as precisely those that Paul criticises in his epistles—on the necessity of following Jewish law and rites.

The Ebionites revered Jesus’ brother James and rejected Paul as an apostate from the law. Since the Pauline Church eventually destroyed all texts of the competing denominations, Ebionite beliefs are only found in the writings of Justin Martyr, Irenaeus, Hippolytus, Tertullian, Origen, Epiphanius and Jerome: church authors discussed in Deschner’s Christianity’s Criminal History (cf. the September draft of Deschner’s book). Although we don’t have the Ebionite texts themselves, all of the above authors confirm that they opposed Paul as a pseudo-apostle and—most telling of all—claimed that Paul knew nothing about the true teachings of Jesus.

Analogous forms of exegesis moved Schweitzer and other exegetes reach the conclusion that the historical Jesus is unknowledgeable as the four gospels would be written under the influence of Pauline Christology; not of those who knew Jesus. In the opinion of several white men Paul was a superb mythologist, the real inventor of Christianity:

‘Paul was the first corrupter of the doctrines of Jesus’. —Thomas Jefferson

‘Paul hardly ever allows the real Jesus of Nazareth to get a word in’. —Carl Jung

‘Paul’s words are not the Words of God. They are the words of Paul—a vast difference’. —Bishop John Spong

‘The new testament was less a Christiad than a Pauliad’. —Thomas Hardy

‘Paul created a theology of which none but the vaguest warrants can be found in the words of Christ… Fundamentalism is the triumph of Paul over Christ’. —Will Durant

‘Where possible Paul avoids quoting the teachings of Jesus, in fact even mentioning it. If we had to rely on Paul, we should not know that Jesus taught in parables, had delivered the sermon on the mount, and had taught his disciples the “Our Father”.’ —Albert Schweitzer

But of course, in The Quest of the Historical Jesus Schweitzer casts doubts about the historicity of most sayings attributed to Jesus. It is paradoxical that if the Romans had not destroyed Jerusalem and built on its ruins Aelia Capitolina, the original Yeshua cult, represented by Peter and James, might have conserved a few manuscripts refuting the claims of the opportunist from Tarsus.

Saul of Tarsus must have amalgamated a sort of proto-Gnostic ideas within Judaism with the bloody cult of a sacrificed god in his native town. For example, in death and Resurrection the god Attis represented, through his Resurrection, salvation for the degenerate inhabitants of the Greco-Roman world. The celebrants of Cybele’s mystery cult achieved salvation through the Resurrection of Attis. ‘When they are satisfied with their fictitious grief a light is brought in, and the priest, having anointed their lips, whispers, “Be of good cheer, you of the mystery. Your god is saved; for us also there shall be salvation from ills”,’ wrote Firmicus Maternus.

__________

[1] Hyam Maccoby: The Mythmaker: Paul and the Invention of Christianity (Harper & Row, 1986), p. 17. I read this book thirty years ago when I was living in San Rafael, California.

Categories
Catholic Church Christendom Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 96

Below, an abridged translation from the third volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
Most of the written statements about the martyrs are false, but all of them were considered as totally valid historical documents (3 of 7)

But precisely the bishops—whose martyrdom was considered ‘something special’ before that of ordinary Christians—very rarely were martyrs. They fled en masse, sometimes from one country to another, to the limits of the Roman Empire, naturally at the behest of God and without forgetting to send from a safe place letters of support to the lesser faithful who were left imprisoned. In the old Church this was so well known that even in numerous spurious accounts of martyrs there are few bishops who figure as martyrs! (The patriarch of Alexandria, Dionysus, was in such a hurry when a local pogrom broke out that he fled on the back of a cavalry devoid of a chair—he rightly bears the nickname ‘the Great’.)

But practically all of the ‘saints’ of the first centuries were later declared martyrs, ‘even if they had died peacefully. Anyone worthy of the veneration of Constantine had to be a martyr ‘(Kötting). Therefore, ‘very few’ of the Acta Martyrum are ‘true or based on real documentary material’ (Syme).

And especially after the 4th century Catholic Christians had records and accounts of martyrs that seemed forged by the ‘heretics’, so they ‘purified’ them by counterfeiting. Although they admitted the miracles of the apostles that the accounts related, they did not want to consider valid the ‘false doctrines’ that accompanied them.

In this way, orthodox counterfeiters such as the so-called Pseudo-Melitus, the Pseudo-Jerome, the Pseudo-Obadiah and others, provided counter-falsifications. Christian ‘martyrs’ acts did not recoil at any exaggeration, no lack of truth, no kitsch. Since the Church made no use of the martyrdom of the woman of the apostle and first pope, St. Peter, a tale transmitted by a Father of the Church, St. Thecla is considered the first martyr, although it is said that she escaped martyrdom by a miracle.

Giovanni Battista: St. Thecla Liberating a City from the Plague, 1759.

But Catholic martyrology is strictly documented with the martyrdom of Polycarp, even knowing the hour of his death, something almost unique in proto-Christian literature. However, the date is unknown. It is unknown either if it was under Marcus Aurelius or Antoninus Pius. In this ocular testimony of the death of a Christian martyr—the oldest text: a throughout falsified text with revisions and interpolations with pre-Eusebian and a post-Eusebian false annexes—, the holy bishop knows in advance the type of his death.

Upon entering the stadium he is encouraged by a voice from the sky: ‘Stand firm, Polycarp!’ Miraculously he is not burned at the stake, to which ‘especially the Jews’ throw firewood. All the flames burn in vain. The executioner must then finish him off, his blood extinguishes the fire and from the saint’s wound a pigeon ascends to the sky… These acts ‘arose little by little and in a fragmentary way’ (Kraft).

However, even in the 20th century, in the Catholic Lexikonfür Theologie und Kirche (Encyclopaedia of Theology and the Church) this story shines as ‘the most valuable testimony for the Catholic worship of saints and relics’. Even today, the brave martyr continues to be venerated, who, as befits a bishop, had previously fled several times and changed his hiding place: the Byzantine and Syrian Churches celebrate it on February 23, the Melkites on the 25th and the Catholics on January 26, and Polycarp continues to act as ‘patron saint against the pain of ears’.

Let us take a look at the Acts of the Persian Martyrs.

The Christians are heading en masse towards their execution ‘singing the psalms of David’. They smile as the executioner lifts the sword. All the teeth are ripped out and all the bones are grounded. New whips are bought on purpose. They are hit until only pulp is left of their bodies. Their joints are broken, they are skinned from head to toe, they are cut slowly from the middle of the neck to the skull, their noses and ears are cut, burning needles are stuck into their eyes, they are stoned, they are cut with a saw, they are left to starve until the skin falls from their bones. Once sixteen elephants step on the heroes…

But whatever it is, the martyrs tolerate almost everything for a surprisingly long time and with good cheer, so to speak, with joy. Being only blood and shredded flesh, they launch the most edifying discourses. They shout with joy: ‘My heart rejoices in the Lord and my soul rejoices in its bliss’. Or they recognise: ‘This suffering is only relief’.

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Christianity’s Criminal History, 94

Below, an abridged translation from the third volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
Most of the written statements about the martyrs are false, but all of them were considered as totally valid historical documents (1 of 7)

The Christians first falsified, from the 2nd century, the emperor’s edicts of tolerance: for example that of Antoninus Pius (about 180), or a Marcus Aurelius writing to the Senate a letter in which the emperor testifies about the salvation of the Roman troops from thirst thanks to the Christians.

They also falsified an epistle of the Tiberian proconsul to Trajan with the supposed imperial order to end the bloody persecution.

An edict of Nerva was falsified which revokes the harsh measures of Domitian against the apostle John. Indeed, Domitian himself, informs the historian of the Church Eusebius—relying on the Eastern Christian (((Hegesippus)))[1], the author of the five books of Hypomnemata (Memories)—, after having imprisoned ‘the relatives of the Lord’ as the successors of David, he released them and ordered to ‘cease the persecution of the Church’.

If the Christians began falsifying documents so that the emperor exonerated them, when the persecutions were a thing of the past, they began to persecute the adherents of classical culture. They ended up falsifying documents to accuse the Hellene sovereigns; they falsified, in series, a large number of anti-Christian edicts and letters of the sovereigns and consuls (especially by the end of the 3rd century): supposed records of non-historical martyrdoms, and also an infinity of martyrdoms. The Christians who appear as witnesses to these false biographies are countless.

Already the first of the presumed persecutions under Nero—which, for two millennia, made this emperor a monster without equal for Christians—was not a persecution against Christians but a process for arson. Even historians Tacitus and Suetonius, hostile to Nero, judged the process as just and reasonable. ‘Christianity was not discussed’, writes the evangelical theologian Carl Schneider. Also, the history of Christianity of the Catholic theologian Michel Clévenot establishes ‘that neither Nero, nor the police nor the Romans must have known that they were Christians; they were still moving too far in the dark and their number was still too small for their executions to have been a matter of public interest’.

But since the logic of Catholic theologians is rarely brilliant, Clévenot finishes his chapter on the fire of Rome in July of the year 64, not without having first recorded the ‘surprisingly’ good memory about Emperor Nero among the Romans. Among the Christians, he is still considered a bloodthirsty madman. And according to Clévenot this would be ‘perhaps (!) the best demonstration that Christians were really the victims of the horrible massacre of July 64’.

It is significant that religious motives did not play any role in the process, or at most a very accessory one. Significantly, Nero confined himself to the Christians of Rome. Although the acts were later falsified to locate martyrs elsewhere in Italy and in Gaul, according to the Catholic theologian Ehrhard: ‘All these acts of martyrdom have no historical value’.

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[1] Editor’s note: The triple parentheses are mine. Hegesippus, a chronicler of the early Church, was a Jewish convert. One wonders how many of the Christians that Deschner has been mentioning also had Jewish ancestry.

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Christianity’s Criminal History, 91

Below, an abridged translation from the second volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
There is no evidence of Peter’s stay and death in Rome

Nor was he ever the bishop of Rome. It is an absurd idea, but it is the basis of a whole doctrine that the popes and their theologians literally put on the roof. There is no definitive proof, even that he was ever in Rome.

The Christian community of Rome was founded neither by Peter nor by Paul or the ‘blessed founding apostles’ (in the 6th century, Archbishop Dorotheus of Thessalonica attributed a double bishopric to them), but by unknown Judeo-Christians. Already then, between these and the Jews there were so serious disturbances that Emperor Claudius, in the middle of the 1st century, ordered the expulsion of Jews and Christians, among whom no differences were made: Judaeos, impulsore Chresto, assidue tumultuantes [Claudius] Roma expulit (‘Since the Jews constantly made disturbances at the instigation of Chrestus, [Claudius] expelled them from Rome’—Suetonius).

Peter’s stay in Rome has never been demonstrated, although today, in the era of ecumenism and the approximation of Christian churches, even many Protestant scholars assume it. But assumptions are no demonstration. Even when according to legends full of fantasy, Peter suffered martyrdom in Rome and was crucified as his Lord and Saviour, although, out of a desire for humility, with his head down…

In reality, there is not a single solid proof about that. Not even Paul, who would be the one who founded the Roman community with Peter, and who writes his last epistles from Rome (although he never cites his adversary, Peter, in them) knows anything about it. Nor is there any data about it in the history of the apostles, the synoptic Gospels. Likewise, Clement’s important first Epistle, from the end of the 1st century, knows nothing of the history of ‘You are Peter’ or of another appointment by Jesus, nor of any decisive role of this apostle. Clement limits himself to reporting with imprecise words about his martyrdom. In short, throughout the 1st century there is silence in this regard, as well as in the 2nd century.

The oldest ‘witness’ of Peter’s stay in Rome, Dionysius of Corinth, is suspect. First, because his testimony comes from the year 170 approximately. Secondly, because this bishop is very far from Rome. And thirdly, because he affirms that Peter and Paul not only found together the Church of Rome but also that of Corinth: an aspect that contradicts Paul’s own testimony. Does a guarantor of this type deserve more confidence about the Roman tradition?

But those who doubt this, or even deny it, ‘only raise an infamous monument to their ignorance and fanaticism’ (Gröner, Catholic). But is not precisely the other way around? Is not fanaticism more frequent among the faithful than among the sceptics? And also ignorance? Don’t religions, Catholicism and the papacy live on it? Don’t their dogmas overflow in the irrational and supernatural, in logical absurdities? Do they fear nothing more than authentic criticism? Haven’t they instituted a strict censorship, the index, the ecclesiastical authorisation to be able to print, the anti-modernist oath and the bonfire?

Catholics need Peter’s visit, they need the corresponding activity of this man in Rome, who will head as ‘founder apostle’ the list of Roman bishops, the chain of his ‘successors’. In this theory the ‘apostolic’ tradition and the primacy of the pope are largely based.

They affirm therefore, especially in popular writings, that the presence of Peter in Rome ‘has been demonstrated by historical research beyond all doubt’ (F.J. Koch); ‘it is a result of the investigation confirmed in a general way’ (Kösters, Jesuit); it is ‘totally incontestable’ (Franzen); it is attested in ‘all the ancient Christian world’ (Schuck); there is ‘no’ news of antiquity ‘as sure as this’ (Kuhn), which does not make any more certain the image that Peter has ‘set up his episcopal chair, his seat, in Rome’ (Specht / Bauer).

In 1982, for the Catholic Pesch ‘there is no longer any doubt’ that Peter died martyred in Rome under Nero. (However, the martyred bishop Ignatius does not say anything about it in the 2nd century.) Pesch considers it unquestionable. But neither he nor anyone else provides any proof. For him it is only ‘an attractive idea to assume that Peter left for Rome’.

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Christianity’s Criminal History, 89

Below, an abridged translation from the third volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
Interpolations in the New Testament
Christians were very fond of interpolations. They have constantly modified, reduced and expanded the New Testament writings and, for that, they had the most diverse motives. They used interpolations, for example, to reinforce the historicity of Jesus or to promote and strengthen certain ideas of faith. Not everyone was able to modify a complete work, but he could easily distort the text of an opponent by introducing or deleting something for his own profit. Falsifications were also done to impose unpopular opinions that the author was not in a position to impose but that, under the name of someone famous, there was a chance to achieve it.
Important authors also fell into this practice. Tatian reviewed Paul’s epistles for aesthetic reasons and Marcion did so for content reasons. Dionysius of Corinth in the 3rd century and Jerome in 4th century complain about the numerous interpolations in the Gospels. But St. Jerome, patron of Catholic faculties and who made ‘the most shameful fabrications and deceptions’ (C. Schneider), accepted the commission of the murderous Pope Damascius to revise the Latin Bibles, of which there was not even two that coincided in somewhat long passages. Scholars have modified the text in some 3,500 places to legitimize the Gospels. And in the 16th century the Council of Trent declared as authentic this Vulgate destined for general diffusion, although the Church had rejected it for several centuries.
Well, in this case it was, so to speak, an intervention of the ‘official’ type. But usually it was produced clandestinely. And one of the most famous interpollations of the New Testament is linked to the dogma of the Trinity that, apart from later additions, the Bible does not proclaim, and for very good reasons.
The classical world knew hundreds of trinities since the 4th century BC. There was a divine Trinity at the top of the world, all the Hellenistic religions had their Trinitarian divinity, there were the dogmas of Trinity of Apis, of Serapis, of Dionysus, there was the Capitoline trinity: Jupiter, Juno and Minerva; there was a thrice-greatest Hermes, the god of the universe three times unique, who was ‘only and three times one’, etc.
But in the first centuries there was no Christian trinity because well into the 3rd century Jesus himself was not even considered as God, and ‘there was hardly anyone’ who thought of the personality of the Holy Spirit, as discreetly ironizes the theologian Harnack. (Except, let’s be fair, the Valentinian Theodotus: a ‘heretic’! He was the first Christian who, by the end of the 2nd century, called the Father, the Son and the Holy Spirit a Trinity, something that the Christian tradition still did not dream of.) According to the theologian Weinel, ‘there was rather a revolted mass of ideas about the celestial figures’.
Everything that in Christianity was not pagan comes from the Jews. Another trinity characterised the ‘Holy Scriptures’ in the Revelations of John: God the Father, the seven spirits and Jesus Christ. Soon St. Justin finds a tetralogy: God the Father, the Son, the army of angels and the Holy Spirit. As has been said, ‘a revolted mass’. But little by little, the ancient doctrine—which until the 4th century was widespread even in ecclesiastical circles—, the Christology of the angels, fell into disrepute and was considered heretical. In its place a true dogma was imposed, in addition to all the Christian Churches: Father, Son and Holy Spirit.
At last they had the right people all together, but unfortunately not yet in the Bible. Therefore it was fabricated. Fabrication was necessary because in the New Testament there were—and they are—‘false’ opinions, even of Jesus. For example, in the Logion of Matthew 10, 5: ‘Do not go to the nations of the pagans and do not set your foot in the cities of the Samaritans either. Go rather to the lost sheep of the house of Israel’. From what fate the Greco-Romans would have been spared, and also the Jews, if the Christians had followed these words of Jesus! But for a long time they had done the opposite. In evident contradiction with Matthew 10, 5, the ‘risen’ says right there ‘Go and teach all peoples and baptise them in the name of the Father, the Son and the Holy Spirit…’
This passage, the mandate of the mission of Christ, is considered true precisely because the Christians soon went on the mission to the pagans: the opposite of the first mandate of Jesus, preach only to the Jews. And to justify this in practice, at the end of the Gospel the mandate to do mission in the wider world is interpolated. And, incidentally, this contained the biblical foundation, the locus classicus, for the Trinity. However, considering that the preaching of Jesus himself lacks the slightest sign of a Trinitarian conception and that none of the apostles was commissioned to baptise, how Jesus, who exhorts to go ‘only to the lost sheep of the house of Israel’ expressly forbids ‘the path toward the pagan peoples’. How could this Jesus ask to do the mission for the world?
The latter mandate, which is increasingly questioned by rationalism, is considered by critical theologians to be a forgery. The ecclesiastical circles introduced it to justify a posteriori both the practice of the mission among the ‘pagans’ and the custom of baptism, and to have an important biblical testimony for the dogma of the Trinity.
Precisely for that reason in the first epistle of John there was another falsification, minimal in appearance but of special bad reputation, the Johannine Comma.
What was modified was the passage (First Epistle of John 5:7-8): ‘There are three who bear witness: the Spirit, the Water and the Blood, and the three are one’, leaving it as ‘There are three who testify in heaven, the Father and the Word and the Holy Spirit, and the three are one’. The addition is missing in almost all Greek manuscripts and almost all of the old translations.
Before the 4th century, none of the Greek Fathers of the Church used it, nor did they cite it, as a careful verification has pointed out in the writings of Tertullian, Cyprian, Jerome, and Augustine. The fabrication comes from North Africa or Spain, where it appears for the first time about 380. The first to question it was R. Simon in 1689. Today, the exegetes reject it almost with total unanimity. However, on January 13, 1897, a decree of the Roman Office proclaims its authenticity.

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Christianity’s Criminal History, 88

Below, an abridged translation from the third volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
All the ‘general epistles’ of the New Testament, seven in all, are fakes
Among the so-called general epistles are the first and second of Peter; the first, second and third of John, that of James and that of Judas. Still in the 4th century, at the time of the Father of the Church Eusebius, although they were read in most of the churches, only two were unanimously considered authentic: the first of John and the first of Peter.
It is not until the end of the 4th century that all the general epistles are considered canonical in the West. The situation is now different and all of them are designated as ‘anonymous or pseudo-epigraphic writings’, no matter how much the ancient Church introduced them with the name of several authors (Balz).
 
Peter
Under the name of Peter, a Christian falsified two epistles. This is certainly true for the later writings of the New Testament such as the Second Epistle of Peter, something that even Catholic scholars no longer doubt.
This letter, which, suspiciously, is almost a literal copy in many passages of that of Judas, enjoyed little confidence in the old Church. Throughout the 2nd century it is not quoted. The first to affirm its indisputability was Origen, but still in the 4th century Bishop Eusebius, the historian of the Church, states that it is not authentic, and Didymus the Blind, a famous Alexandrian scholar whose disciples included Rufinus and St. Jerome, says it is faked.
‘Simon Peter, servant and apostle of Jesus Christ’, thus begins the forger to legitimise himself as a witness, has ‘seen himself’ the magnificence of Jesus and also heard the call of God ‘from heaven’ in his christening. He not only warns the faithful that God finds them ‘without spot or worthy of punishment’, but attacks the ‘false prophets’, the ‘false teachers’ and advises to capture and kill them ‘as irrational animals’.
The Second Epistle of Peter, which is intended to be taken as the testament of the apostle, was written long after his death, perhaps three generations later; and was attributed to St. Peter in order to counteract the doubts about the Parousia. The letter is full of controversy against the ‘heretics’, especially the blasphemers ‘who go through life freely and say: where is your promised return? Since the parents died, everything remains as it was at the beginning of creation’. The daring forger, who claims the same apostolic authority as Paul, simulates from the beginning to the end of the epistle the fiction of a Petrine origin. He supports it with his own testimonies seen and heard, and appeals to ‘the deep feelings of his beloved ones’. He also claims for himself the First Epistle of Peter, even though the great differences between both letters exclude the possibility that they come from the same author.
But it is notorious that the First Epistle of Peter is also falsified notwithstanding the fact that, for Luther, it is ‘one of the noblest books of the New Testament and the authentic Gospel’. It is precisely the evident kinship with the Pauline epistles, confirmed by modern exegesis (for what Luther was so enthusiastic) that makes Peter’s authorship unlikely.
Moreover, the place where it is written is apparently Rome, because by the end the author expressly greets ‘from Babylon’: a frequent secret name in the apocalyptic literature for the capital of the Empire, where Peter should have been when he suffered martyrdom in 64 AD. However, the name of Babylon to designate Rome appears in all likelihood because of the impression caused by the destruction of Jerusalem, and this happened in AD 70, that is, several years after the death of Peter. It is also extremely strange that the famous canonical index of the Roman Church, the Muratorian Canon (around 200), does not mention this epistle of Peter: a letter of its presumed founder. We will not review other criteria, also formal, that make less and less likely a Petrine origin of this document.
About the First Epistle of Peter, whose word ‘Peter’ carries the tagline of ‘an apostle of Jesus Christ’, recently Norbert Brox has stated in Faische Verfasserangaben (book author information) that, by its content, character and historical circumstances, it shows ‘no connection with the figure of the historical Peter; nothing in this epistle makes this name credible’. Today it is considered ‘completely a pseudepigraphic’ (Marxsen), ‘without any doubt a pseudonym writing’ (Kümmel). In short, another falsification of the New Testament, conceived between the years 90 and 95, in which the deceiver indiscreetly invokes Christ, and demands to be ‘holy in all your life’s journey’, ‘to reject all evil and falsehood’, not to say ‘lies’ and ‘always demand pure spiritual milk’.
 
John
According to the ecclesiastical doctrine, three biblical letters come from the apostle John. However, in none of them the one who writes cites his name.
The First Epistle of John started to be quoted as early as the middle of the 2nd century; and in those times it was already the subject of criticism. The Muratorian Canon reviews, around the year 200, only two epistles of John, the first and one of the so-called small epistles. It is not until the beginning of the 3rd century when Clement of Alexandria notarises the three epistles. However, in the 2nd and 3rd centuries they were not considered canonical everywhere. This only happened well into the 4th century. ‘They are not recognised unanimously’, Bishop Eusebius writes, ‘they are ascribed to the evangelist or to another John’.
The First Epistle of John is so similar in its style, vocabulary and ideology to the Gospel of John that most Bible researchers attribute both writings to the same author, as tradition has always done. But since the latter does not come from the apostle John, neither can the First Epistle of John be his. And since the second epistle is, so to speak, an abbreviated edition (thirteen verses) of the first one, which is almost unanimously attributed to the same author, nor can it have been penned by the apostle John. And that he even wrote a third one is something that the ancient Church already questioned.

 
Note of the Ed.: This handsome 1526 painting by Albrecht Dürer, The Apostles in the Alte Pinakothek of Munich shows Peter and John. It cannot be more deceptive from the historical point of view. Not only the Semites of the 1st century looked like Untermenschen as we have already seen, but the Apostle John did not even write the gospel attributed to him.
Even conservative bibliologists admit today that the author of the three epistles of John is not the apostle, as the Church has been teaching for two millennia; but that he was one of his disciples and that the ‘Johannine tradition’ had transmitted it. About the main epistle, the first, which from the beginning was not the subject of discussions, Horst Balz says: ‘Just as the apostle John, son of Zebedee and brother of James, cannot be considered author of the homonymous Gospel, so much less he may be behind the First Epistle of John’.
 
Other apostles
The alleged epistle of James was also falsified. Like most of the ‘general epistles’ it only imitates the epistolary form. This text, which is especially difficult to fix temporarily, contains proportionately few Christian features. It borrows numerous elements from the Cynic and Stoic philosophies and even more from the wisdom of the Jewish Old Testament, for which many authors consider it a slightly retouched Jewish writing.
Although the epistle claims to have been written by James, brother of the Lord, many important reasons exclude this possibility. For example, he only quotes the name of Jesus Christ, his divine brother, twice. He does not miss a syllable while writing about the laws of Jewish ritual and ceremonial, but, unlike most authors of biblical letters, he uses the formalities of Greek epistolary. He writes in good Greek, something unusual for a New Testament author. It is a surprising text with rich vocabulary and many literary forms such as paronomasia, homoioteleuron, etc. This and many other features show that this epistle, which constantly preaches those who apostrophise as ‘dear brothers’, the ‘faith in Jesus Christ, our Lord in Glory’, is a ‘more elaborate version of literary falsification’ (Brox) than the First Epistle of Peter.
It is curious that the epistle of James, later canonised in the West, is absent in the Muratorian Canon, Tertullian and Origen. Bishop Eusebius reports on the little recognition it enjoyed and the questioning of its canonicity. Luther also dismissed it. He even comes to threaten to ‘throw the rubbish into the fire’ and ‘expel it from the Bible’.
Finally, the brief Epistle of Judas, the last of the epistles of the New Testament which in the first verse claims to have been written by ‘Judas, slave of Jesus Christ, the brother of James’, is also included in the numerous falsifications of the ‘Sacred Scriptures’. This epistle also betrays ‘clearly later epochs’ (Marxsen).
It is a matter of fact ‘that in the early times falsifications were made under the name of the apostles’ (Speyer); that authenticity is claimed about them, that the ‘apostles’ give their names and that the texts were written in the first person. It is also a fact about ‘all the writings of the New Testament’, as the theologian Marxsen emphasizes, that ‘we can only provide the exact names of two authors: Paul and John (the author of the Book of Revelation)’. And, finally, it is also a fact, and one of the most worthy of attention, that more than half of all New Testament books are unauthentic, that is, they have been falsified or appear under a false name.
In the next section we will show pars pro toto (part of the whole) that, in addition, in the ‘Book of books’ there is a whole series of counterfeits in the form of interpolations.

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Darkening Age, 10

In chapter seven of The Darkening Age: The Christian
Destruction of the Classical World, Catherine Nixey wrote:

Constantine… demanded that the statues be taken from the temples. Christian officials, so it was said, travelled the empire, ordering the priests of the old religion to bring their statues out of the temples. From the 330s onwards some of the most sacred objects in the empire started to be removed. It is hard, today, to understand the enormity of Constantine’s order. If Michelangelo’s Pietà were taken from the Vatican and sold, it would be considered a terrible act of cultural vandalism—but it wouldn’t be sacrilege as the statue is not in itself sacred. Statues in Roman temples were. To remove them was a gross violation, and Constantine knew it…
The possibility that Jesus would triumph over all other gods would, at the time, have seemed almost preposterous. Constantine was faced with an intransigent population who insisted on worshipping idols at the expense of the risen Lord. He realized that conversion would be more ‘easily accomplished if he could get them to despise their temples and the images contained therein’. And what better way to teach wayward pagans the vanity of their gods than by cracking open their statues and showing that they were, quite literally, empty? Moreover, a religious system in which sacrifice was central would struggle to survive if there was nothing to sacrifice to. There was good biblical precedent for his actions. In Deuteronomy, God had commanded that His chosen people should overthrow altars, burn sacred groves and hew down the graven images of the gods. If Constantine attacked the temples then he was not being a vandal. He was doing God’s good work.
And so it began. The great Roman and Greek temples were— or so Eusebius said—broken open and their statues brought out, then mutilated…
Not all the temple statues were melted down. The ‘tyrant’ Constantine also had an eye for art and many objects were shipped back as prize baubles for the emperor’s new city, Constantinople (Constantine, like Alexander the Great, was not one for self-effacement). The Pythian Apollo was put up as ‘a contemptible spectacle’ in one square; the sacred tripods of Delphi turned up in Constantinople’s hippodrome, while the Muses of Helicon found themselves relocated to Constantine’s palace. The capital looked wonderful. The temples looked—were—desecrated. As his biographer wrote with satisfaction, Constantine ‘confuted the superstitious error of the heathen in all sorts of ways’.
And yet despite the horror of what Constantine was asking his subjects to do there was little resistance…
Christianity could have been tolerant: it was not pre­ordained that it would take this path. There were Christians who voiced hopes for tolerance, even ecumenicalism. But those hopes were dashed. For those who wish to be intolerant, monotheism provides very powerful weapons. There was ample biblical justification for the persecution of non-believers.
The Bible, as a generation of Christian authors declared, is very clear on the matter of idolatry. As the Christian author Firmicus Maternus reminded his rulers—perfectly correctly—there lay upon emperors an ‘imperative necessity to castigate and punish this evil’. Their ‘severity should be visited in every way on the crime’. And what precisely did God advise as a punishment for idolatry? Deuteronomy was clear: a person indulging in this should be stoned to death. And if an entire city fell into such sin? Again, the answer was clear: ‘destruction is decreed’.
The desecration continued for centuries. In the fifth century AD, the colossal statue of Athena, the sacred centrepiece of the Acropolis in Athens, and one of the most famous works of art in the empire, was torn down from where she had stood guard for almost a thousand years, and shipped off to Constantinople—a great coup for the Christian city and a great insult to the ‘pagans’…
Note of the Ed.: After the centuries, Europeans even forgot how the Greco-Roman sculptures that were destroyed looked like. My guess is that Constantine’s bishops were not Aryans. Destroying a representation of the beauty of the Aryan physique was part of the Semitic takeover of white society: Let’s destroy your self-image as a means to undermine your self-esteem. Something similar is happening today with the religion of Holocaustianity: Let’s undermine your self-image from a decent person to historic grievances so that you may accept masses of non-white immigrants.
History is written by the winners and the Christian victory was absolute. The Church dominated European thought for more than a millennium. Until 1871 the University of Oxford required that all students were members of the Church of England, while in most cases to be given a fellowship in an Oxford college one had to be ordained. Cambridge was a little freer—but not much.
This was not an atmosphere conducive to criticism of Christianity and indeed, in English histories, there was little. For centuries, the vast majority of historians unquestioningly took up the Christian cause and routinely and derogatorily referred to non-Christians as ‘pagans’, ‘heathens ‘ and ‘idolaters’. The practices and sufferings of these ‘pagans’ were routinely belittled, trivialized or—more often—entirely ignored. As one modern scholar has observed: ‘The story of early Christian history has been told almost wholly on the basis of Christian sources.’