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Judaism Kriminalgeschichte des Christentums (books) Literature Old Testament Porphyry of Tyre

Christianity’s Criminal History, 76

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

 
The same as the work of Isaiah, the book of Ezekiel, written almost all in the first person, unites prophecies of misfortunes and beatitudes, reprimands and threats with tempting hymns and omens. For a long time it was considered the undisputed writing of the most symbolic Jewish prophet, the man who in the year 597 BC left Jerusalem with King Jehoiakim to exile in Babylon.
Until the beginning of the 20th century Ezekiel’s book was almost universally seen as a work of the prophet himself and of true authenticity. From the investigations of literary criticism by R. Kraetzschmars (1900) and even more by J. Herrmann (1908, 1924), the opinion prevailed that this presumably unitary book emerged in stages and that a subsequent hand reworked it. Some researchers even attribute to Ezekiel only the poetic parts, assigning to the compiler the texts in prose.
In this scenario the compiler would have designed at least the bulk of the work: no less than five-sixths. According to W.A. Irwin, of the total of 1,273 verses only 251 come from Ezekiel and according to G. Hölscher, 170. Although other authors accept the authenticity of the text, they admit several redactions and editors, who interspersed falsified passages among those considered authentic and also manipulated the rest at their discretion. It is very significant that the Jewish tradition does not attribute the work to Ezekiel, but to the ‘men of the great synagogue’.
The book of Daniel was clearly and completely fabricated: something that, surprisingly, already affirms Porphyry, the great adversary of the Christians, in the 3rd century. Although his fifteen books Against the Christians were targeted for destruction by the first Christian emperor, something has been preserved in excerpts and quotations, among them the following phrases of Jerome in the prologue of his comments on Daniel:

Porphyry has destined, against the prophet Daniel, the book XII of his work. He does not want to admit that the book was written by Daniel, whose name appears on the title, but by someone who lived in the time of Antiochus Epiphanes (that is, some 400 years later) in Judea, and maintains that Daniel did not predict anything of the future but simply told something of the past.

The book of Daniel would come from the prophet Daniel, who apparently lived in the 6th century BC in the royal court of Babylon and whose authorship has also been questioned in modern times by Thomas Hobbes. Critical research has long since stopped considering it an authentic book. But in 1931 the Catholic Lexikonfür Theologie und Kirche (Encyclopaedia for Theology and the Church) says: ‘The nucleus of the different episodes can reach very ancient times, even that of Daniel… Most of the Catholic exegetes essentially consider Daniel as the author of the book’.
The first-person form of the visions of chapters 7-12 and, of course, their place in the Holy Scriptures made the Christian tradition believe for a long time in the authorship of the book by Daniel: about whose life and acts they know only for his own work. It is probable that it was the last to reach the canon of the Old Testament and, from the traditionalist point of view, must be defended accordingly as authentic.
But it comes from the Revelations of the time of the Syrian king Antiochus IV Epiphanes, probably from the year of the revolt of the Maccabees, 164 BC. Ergo the author lived long after the events described in the historical part of his book written in the third person (chapters 1-6). In this way, the ‘prophet Daniel’, who four centuries before is the servant of King Nebuchadnezzar in ‘Babel’ and who understands ‘stories and dreams of all kinds’, can easily prophesy. This is what Porphyry had discovered.
Consequently, in the historical epoch of the book in which Daniel presumably lived and described, the ‘prophet’ mixes everything. Thus, Balthazar, the organiser of the famous banquet, although was a regent he was not ‘king’. Balthazar was not the son of Nebuchadnezzar but of Nabonidus, the last Babylonian king (555-539). Artaxerxes did not come before Xerxes but after him and ‘Darius the Mede’ is not a historical figure at all. In short, ‘Daniel’ knew more about visions than about the time he lived.
Special forgeries of the Septuagint are also some well-known pieces, which Catholics call Deuterocanonics and Protestants apocryphal: the story of the Three Boys in the Fiery Furnace [Left: Gustave Doré’s illustration], the story of Susanna and Bel and the Dragon. All these special fabrications appear today in the Catholic Bible.
The book of Daniel is the oldest apocalypse and, among all the apocalyptic literature. the only one that reaches the Old Testament and consequently becomes canonical. In the Catholic Bible there is another forgery, Baruch’s ‘Deuterocanonical’ book, with which we turn our attention to a special literary genre, made up of obvious falsifications, which later goes on in an organic and integral way into Christianity.

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Judaism Kriminalgeschichte des Christentums (books) Literature Martin Luther Old Testament

Christianity’s Criminal History, 75

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

 
In addition to the Old Testament books unjustly attributed to Moses, David, and Solomon, other earlier parts—Judges, Kings, Chronicles, etc.—are also the anonymous products of a much later period. And they were compiled in a definitive way long after the events they relate.
Many Bible scholars deny that the book of Joshua, which the Talmud, many Church Fathers, and most recent authors ascribe to Joshua himself, has any historical credibility. But even for those who view it with benevolence, as a historical source, ‘it must be used only with prudence’ (Hentschke). It is composed of a multitude of legends, myths and local transmissions that were completed at different times and arbitrarily linked and related to Joshua. Calvin already deduced that Joshua could not have written the book. The definitive edition comes from the 6th century BC, from the time of the exile in Babylon (which according to a Bible passage lasted 67 years, another passage says 73 years, and still another 49 years).
Much of the prophetic literature appears, consciously or by chance, under a pseudonym, although other parts come from the prophets under whose names the authors have visions and auditions, subjectively true, that could be ‘authentic’ disregarding the subsequent literary elaboration. This cannot be proven or discussed with certainty. But many things, even the prophetic books that rightly carry the name of their author, are difficult to delimit and have been altered in later periods; that is, passages have been added and the text modified, taken out of context; much of it has been falsified without generally knowing when and who did it.
This is especially true for the book of Isaiah, one of the longest and best-known books of the Bible. Luther already pointed out that Isaiah ben Amos did not write it.
The so-called great apocalypse of Isaiah (chapters 24-27), a collection of prophecies, songs, hymns, was added relatively later (its last form was received in the 3rd century BC or the beginning of 2nd BC), evidently trying to imitate the Isaiah style. And precisely chapter 53, the best known and most influential, does not proceed, like the rest of the 40-55 chapters, from Isaiah who had been considered the author (until Eichhorn, 1783). It is more likely that an unknown author wrote it two centuries later, in the time of the Babylonian exile: a man who probably appeared at the celebrations of the lamentations of the exiled Jews, between 546 and 538. This author is generally called Deutero-Isaiah (second Isaiah) and, in many ways, is more important than Isaiah himself.
But precisely this added text—in which the questioners of the historicity of Jesus (together with the figure of the ‘Just’ of the equally falsified Wisdom of Solomon) already see embryonically the figure of Jesus—was a broad and univocal example for the passion of Jesus.
(An idealised engraving of Isaiah by Gustave Doré.)
 
Chapter 53 tells how the servant of God, the Ebed-Yahweh, was despised and martyred and that for the forgiveness of sins he poured out his blood. The New Testament contains more than 150 allusions of it, and many early Christian writers quote the entire chapter 53 or in extracts. Luther also interpreted this ‘prophecy’ as referring to Jesus as it had really been fulfilled. Naturally, the papal biblical commission also confirmed this traditional point of view on June 29, 1908. However, almost all Catholic exegetes admit the Babylonian dating. And the last chapters of Isaiah (56 to 66) are from a much more recent period.
Since the times of Duhm in 1892 Scholars speak in a somewhat confused way about a Tritojesaja (Third Isaiah, chapters 56-66), which the research greets with an ironic vivat sequens (long live the pursuing). It is probable that these chapters come from several authors after the exile. In any case, Is. 56, 2-8, and 66, 16-24 are not from a Third Isaiah either; they were added later!
Up to 180 BC, the book of Isaiah did not appear ‘essentially in its current form’ according to the Biblisch-Historisches Handwörterbuch (Biblical-Historical Hand Dictionary).

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Christianity’s Criminal History, 74

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

 
Other forgeries in the Old Testament
Something analogous to the Pentateuch can be said about what the Holy Scriptures endorse regarding David and his son Solomon. Both had to live, reign and write around the year 1,000, but their alleged works are usually several more recent centuries.
The Jewish and Christian tradition of the Bible attributes to King David the entire Psalter and the book of Psalms, in total 150 psalms. In all likelihood, not a single one comes from him. However, according to the Bible, David has written them.
Under the slogan of ‘David as a singer’, the treatise Sachkunde zur Biblischen Geschichte (Expertise on Biblical History) describes in a relatively neat way the ‘harp player’ of that time. This implies real authorship in equal measure to M.A. Beek’s claim that tradition, which introduces David into history as a poet of psalms, has ‘surely a historical background’. But Beek said a few lines before that ‘outside of the Bible we do not know any text that sheds light on the reign of David or that merely cites his name’. This reminds us of Beek’s historical Moses! Of David, he says: ‘David played a stringed instrument that could be called more a lyre than a harp. The illustration of such a lyre appears in a container manufactured around 1000 BC’. If around the year 1000 there was a lyre that could be represented, why could not David have it, play it and also—among his raids, slaughters and actions related to the cutting of foreskins and roasting in ovens—have written the biblical book? The conclusion seems almost obligatory, especially since David really appears in the Old Testament as a poet and musician, specifically in the two books of his contemporary, the prophet and judge Samuel, an eyewitness and at the same time an auricular witness.
Anyway, as the research points out, the books ‘of Samuel’ appeared from a hundred to four hundred years after the death of Samuel, just as many of the ‘David’ psalms did not appear until the time of the second temple (after 516 BC): more than half a millennium after the death of David! The collected psalms had been constantly edited and elaborated. The selection of compilations may have lasted until the 2nd century BC. It is not excluded that incorporations were still made in the 1st century after Christ. Curiously, a radically different interpretation of the celestial chords of the royal court around the year 1000 BC is considered three thousand years later, and not without a solid base in the biblical text, by German poets such as Rilke and company who said that it is nothing but sexualisation. One of these poets unabashedly states that it was David’s ‘butt’, rather than his music, that ‘relieved’ King Saul.
Just as David, the ‘bloodthirsty dog’ became the ‘kind psalmist’, his son (begotten by Bathsheba, whose husband David had killed), the ‘wise king Solomon’ has become famous as the creator of religious songs. But it is totally unprovable if Solomon ever developed literary activity.
(Note of the editor: As in all art that Christian painters have produced throughout the centuries, in this engraving of Judgement of Solomon by Gustave Doré the characters have been completely Aryanised. If machines to see the past could be invented, white nationalists would be shocked to see the Semitic physiognomy of the main characters of the Bible, if they even existed.)
 
What is certain, on the contrary, is that by means of a coup d’état, allied with his mother, the priest Zadok, the prophet Nathan and the general Benaiah, Solomon seized the throne; that he executed part of his adversaries, banished others; that he demanded from his subjects very high taxes and forced provision of work, which led to a growing dissatisfaction and a general decline while, according to the Bible, it was to satisfy 700 principal wives and 300 concubines. This scenario does not allow us to deduce precisely a great literary production. But the Sacred Scriptures award him three books: Book of Proverbs, the Ecclesiastes and the Song of Songs. ‘I believe that for the most part, this is a premeditated deception and that it was also in its day’ (S.B. Frost).
The author of Solomon’s Ecclesiastes (in Hebrew Kohelet) expressly claims that the book is ‘the words of the preacher, the son of David, the king of Jerusalem’. It used to be generally considered that Solomon was its author and for that reason alone the work became part of the Bible. But the real author is not known, nor his name, nor when he lived. The truth is only that, as H. Grotius first put it clearly in 1644, Solomon did not write it, to whom the first verse intends to attribute.
By language, spirit, and reticence it seems more like a work that emerged in the 3rd century BC, from the Stoic and epicurean philosophy: the influences of the environment and the Hellenistic period. There is no other book of the Bible that is so non-conformist, so fatalistic; that invokes so insistently the vanity of the earth: ‘vanity of vanities and all is vanity’; wealth, wisdom, everything ‘under the Sun’, a book that never ceases to lament the brevity of life and disappointments, in which God himself stands hazy on his throne in the distance. It is therefore not strange that several times it has been modified, or that its canonicity was not definitively established until 96 AD.
An impressive Jewish fabrication, in any case, is the Song of Songs, which knows no resurrection and in whose last verses I always feel (uselessly) alluded: ‘And above all, my son, beware then, in the make books there is no end and much study exhaust the body’. Ergo: ‘Enjoy life with your wife, whom you love, because with the dead towards whom you go there is neither thought nor knowledge’.
Let no one say that there is nothing worth reading in the Bible!
After the writing of the books of the kings, ‘Solomon’ also wrote three thousand sentences and one thousand five—according to other sources five thousand—songs: of the trees, from the cedar of Lebanon to the hyssop that grows from the wall. He also wrote of the animals of the earth, of the birds, of the worms and of the fish. The book of Proverbs was attributed to Solomon for a long time. Chapters 1 to 9 are now included in the Bible. But in reality, the structure of the book betrays various authors who wrote it in different times: chapters 1 to 9, for example, were written after the 5th century. In total, the appearance of sentences extends throughout the entire Old Testament era, and the final compilation may have been produced around 200 BC.
Also, the Wisdom of Solomon, admired by the early Christians, was considered his work, especially because the author is expressly named Solomon and chosen as king of the people of God. It was considered a prophetic and inspired book. Clement of Alexandria, Origen, Tertullian and St. Hippolytus attest to its canonicity, as does St. Cyprian who cites him repeatedly as Holy Scripture. Most old exegetes believe it. And although a man like Jerome was more critical he continued to admit it as official reading. At any event, the book continues in the Bible of the Papal Church.
But in reality the Wisdom of Solomon is almost a millennium more recent than Solomon, the original language of the forgery was classical Greek; the author—many critics admit two—lived in Egypt, probably in the Hellenistic city of the wise, Alexandria, and wrote his work, which puts on the lips of the (presumably) wisest of the Israelites, in the 1st century before or after Christ.
The influence of this forgery has been enormous.

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Bible Judaism Kriminalgeschichte des Christentums (books) Literature Moses (fictional Hebrew lawgiver) Old Testament

Christianity’s Criminal History, 73

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

 
The five books of Moses, which Moses did not write
The Old Testament is a very random and very fragmentary selection of what was left of ancient transmission. The Bible itself quotes the titles of nineteen works that have been lost, among them The Book of the Wars of the Lord, The Story of the Prophet Iddo, The Book of the Good. However, the researchers believe that there were many other biblical texts that have not left us even the title. Have they also been holy, inspired and divine?
In any case the remains are enough, more than enough; especially of the so-called five books of Moses, presumably the oldest and most venerable, that is, the Torah, the Pentateuch (Greek pentáteuchos, the book ‘containing five’ because it consists of five rolls): a qualifier applied around 200 AD by Gnostic writers and Christians. Until the 16th century, it was unanimously believed that these texts were the oldest of the Old Testament and that they would therefore be counted among the first in a chronologically ordered Bible. That is something that today cannot even be considered. The Genesis, the first book, is without good reason at the head of this collection. And although still in the 19th century renowned biblical scholars believed they could reconstruct an ‘archetype’ of the Bible, an authentic original text, that opinion has been abandoned. Or even worse, ‘it is very likely that such an original text never existed’ (Comfeld / Botterweck).
The Old Testament was transmitted mostly anonymously, but the Pentateuch is attributed to Moses and the Christian churches have proclaimed his authorship until the 20th century. However, while the patriarchs Abraham, Isaac and Jacob, the first Israelite fathers, must have lived between the 21st and the 15th centuries BC, or between 2000 and 1700 if they actually lived, Moses—‘a marshal, but at the bottom of his being with a rich emotional life’ (Cardinal Faulhaber)—must have lived in the 14th or 12th century BC, if he also lived.
In any case, nowhere outside the Bible the existence of these venerable figures, and others more recent, is ‘documented’. There is no proof of their existence. Nowhere have they left historical traces; neither in stone, bronze, rolls of papyrus, nor in tablets or cylinders of clay, even though they are more recent than, for example, many of the Egyptian sovereigns historically documented in the form of famous tombs, hieroglyphs or cuneiform texts: authentic certificates of life. Therefore, writes Ernest Garden, ‘either one is tempted to deny the existence of the great figures of the Bible or, in case of wishing to admit their historicity even with the lack of demonstrative material, it is supposed that their life and time they passed in the way described by the Bible… had circulated for many generations’.
For Judaism, Moses is the most important figure in the Old Testament. It is mentioned 750 times as a legislator; the New Testament does it 80 times. It is claimed that all the Laws were being handled as if Moses had received them at Sinai. In this way he acquired for Israel a ‘transcendental importance’ (Brockington). Each time he was increasingly glorified. He was considered the inspired author of the Pentateuch. It was attributed to him, the murderer (of an Egyptian because he had beaten a Hebrew), even a pre-existence. He became the forerunner of the Messiah, and the Messiah was considered a second Moses. Many legends about him emerged in the 1st century BC; a novel about Moses, and also a multitude of artistic representations. But the tomb of Moses is not known. In fact, the prophets of the Old Testament quote him five times.
Ezekiel never mentions him! And yet, these prophets evoke the time of Moses, but not him. In their ethical-religious proclamations they never rely on Moses. Neither the papyrus Salt 124 ‘has a testimony of any Moses’ (Cornelius). Nor does archaeology give any sign of Moses. The Syrian-Palestinian inscriptions barely quote him in as little measure as cuneiform texts or hieroglyphic and hieratic texts. Herodotus (5th century BC) knows nothing of Moses. In short, there is no non-Israelite proof of Moses, our only source of his existence is—as in the case of Jesus—the Bible.
There were already some who in Antiquity and in the Middle Ages doubted the unity and authorship of Moses in the Pentateuch. It was hardly believed that Moses himself could have reported on his own death, ‘an extraordinary question’ Shelley mocks, ‘almost as how to describe the creation of the world’ in Genesis. However, a deep criticism only came from the pen of Christian ‘heretics’, as the primitive Church saw no contradiction in the Old or New Testaments.
In the modern age Andreas Karlstadt was one of the first scholars in which some doubts were aroused when reading the Bible (1520). More doubts were raised by the Dutchman Andreas Masius, a Catholic jurist (1574). But if this pair, and shortly afterwards the Jesuits B. Pereira and J. Bonfrère, only declared some citations as post-Mosaic and continued to consider Moses the author of the whole text, the English philosopher Thomas Hobbes declared that some paragraphs of the Pentateuch were Mosaics but post-Mosaic most of the text (Leviathan, 1651). In 1655 the reformed French writer I. de Peyrère went even further; and in 1670, in his Tractatus Theologico-Politicus Spinoza denied Mosaic authorship for the whole thing.
In the 20th century some scholars of religion, among them Eduard Meyer (‘it is not the mission of historical research to invent novels’), and Danek of the school of the Prague, have questioned the historical existence of Moses himself; but their adversaries have rejected such hypothesis.
It is curious that even the most illustrious minds, the greatest sceptics and scientists under whose daring intervention the sources of material are shelled so that there is little space left for the figure of Moses, present us again, as if by sleight of hand, Moses in all his greatness as the dominant figure of all Israelite history. Although everything around this character is too colourful or too obscure, the hero himself cannot be fictional they say. As much as the criticism of sources has reduced the historical value of these books, almost annulled it, ‘there remains a broad field of the possible’ (Jaspers). It is not surprising, then, that among some conservatives Moses is of greater importance than the Bible!
In short: after Auschwitz, Christian theology returns to win over the Jews. ‘Today again a more positive idea of ancient Israel and its religion is possible’. However, Moses is still ‘a problem’ for the researchers, ‘there is no light to illuminate his figure’ and the corresponding traditions remain ‘outside the capacity of historical control’ according to the Bibl. Hist. Handwörterbuch (Hist. Bibl. handwritten book). Although these scholars strongly refuse to ‘reduce Moses to a nebulous figure, known only to legends’, they admit at the same time that ‘Moses himself is faded’. They claim that ‘the uniqueness of the Sinai event cannot be denied’ but they add immediately ‘although the historical demonstration is difficult’. They find in the ‘stories about Moses a considerable historical background’ and some paragraphs later claim that this ‘can not be proved by facts’, that ‘it cannot be witnessed by historical facts’ (Cornfeld / Botterweck).
This is the method followed by those who do not deny the evidence itself, but neither do they want everything to collapse with a crash (No way!). For M.A. Beek, for example, there is no doubt that the patriarchs are ‘historical figures’. Although he only sees them ‘on a semi-dark background’ he considers them ‘human beings of great importance’. He himself admits: ‘To date we have not been able to find documentary evidence of the figure of Joshua in Egyptian literature’. He adds that, apart from the Bible, he does not know ‘a single document containing a clear and historically reliable reference to Moses’. And he continues that, if we do without the Bible, ‘no source is known about the expulsion from Egypt’. ‘The abundant literature of the Egyptian historiographers silences, with a worrying obstinacy, events that should have deeply impressed the Egyptians, if the account of the Exodus is based on facts’. Beek is also surprised that the Old Testament rejects

curiously enough, any data that would make possible a chronological fixation of the departure from Egypt. We do not see the name of the Pharaoh that Joshua knew, nor the one who oppressed Israel. This is all the more amazing because the Bible retains many other Egyptian names of people, places and offices.
Even more suspicious than the lack of chronological reference points in the Old Testament is the fact that none of the known Egyptian texts cites a catastrophe that affected a Pharaoh and his army while chasing the fleeing Semites. Since historical documents have an abundance of material on the epoch in question, at least some allusion would be expected. The silence of the Egyptian documents cannot be dismissed with the observation that court historiographers do not usually talk about defeats, since the events described in the Bible are too decisive for Egyptian historians to have overlooked them.

‘It is really curious’, this scholar continues, ‘that no tomb of Moses is known’. Thus, ‘the only proof of the historical truth of Moses’ is for him ‘the mention of a great-grandson in a later epoch’.
‘And Moses was 120 years old when he died’ says the Bible, although his eyes ‘had not weakened and his strength had not diminished’ and God himself buried him and ‘no one knows to this day where his tomb is’. A pretty weird end. According to Goethe, Moses committed suicide and according to Freud his own people killed him. The disputes were not rare, as with Aaron and Miriam. But as always, the closing of the fifth and last book of the Pentateuch significantly recalls ‘the acts of horror that Moses committed before the eyes of all Israel’. Every character always enters the history thanks to his terrifying feats, and this is so regardless if he lived or not really. But whatever the case may be with Moses, the investigation is divided.
The only thing that is clear today, as Spinoza saw it, is that the five books of Moses, which directly attribute to him the infallible word of God, do not come from him. This is the coincidental conclusion of the researchers.
Naturally, there are still enough people like Alois Stiefvater and enough little treatises such as Schlag-Wörter-Buch für katholische Christen types (Schlag Words Book for Catholic Christians) who continue to deceive the mass of believers by making them believe in the five books of Moses, that ‘although not all have been directly written by him, they are due to him’. How many, and which ones Moses wrote directly, Stiefvater and his accomplices do not dare to say. What remains true is that the Laws that were considered as written by the hand of Moses or even attributed to the ‘finger of God’ are also fabrications. (On the other hand, although God himself writes the Law on two tablets of stone, Moses had so little respect for them that in his anger against the golden calf he destroyed them.)
It is also clear that the writing of these five books was preceded by an oral transmission of many centuries, with constant changes. And then there were the editors, the authors, the biblical compilers who participated throughout many generations in the writing of the books by ‘Moses’, which is reflected in the different styles. It looks like a collection of different materials, such as the entire fourth book.
Thus arose a very diffuse collection lacking any systematic organisation, overflowing with motifs of widely spread legends, etiological and folkloristic myths, contradictions and duplications (which by themselves alone exclude the writing by a single author). Added to all this is a multitude of heterogeneous opinions that have been developed in a gradual way, even in the most important issues. Thus the idea of the resurrection arises very little by little in the Old Testament, and in the books Ecclesiasticus, Ecclesiastes and Proverbs any testimony of beliefs in the resurrection is missing. In addition, the scribes and compilers have constantly modified, corrected and falsified the texts, which acquired new secondary extensions every time. And these processes went on for entire epochs.
The Decalogue or Ten Commandments, which Luther considered the supreme incarnation of the Old Testament, proceeds in its earliest form perhaps from the beginning of the age of kings. Many parts of the Pentateuch that must have been written by the man who lived, if he lived, in the 14th or 13th centuries BC—no less than sixty chapters of the second, third and fourth books—were not produced or collected by Jewish priests until the 5th century BC. Thus, the final redaction of the books awarded to Moses—I quote the Jesuit Norbert Lohfink—’took place some seven hundred years later’. And the composition of all the books of the Old Testament—I quote the Catholic Otto Stegmüller—was prolonged ‘for a period of approximately 1,200 years’.

Complete set of scrolls constituting the Hebrew Bible.
Research on the Old Testament has reached enormous dimensions and we cannot contemplate it here—saving the reader from the labyrinthic methodology: the ancient documentary hypotheses of the 18th century, the assumptions of fragments, complements, crystallisation and the important differentiation of a first Elohist, a second Elohist, a Jahwist or Yahwist (H. Hupfeld, 1835), the formal historical method (H. Gunkel, 1901), the various theories about the sources, the theory of two, three, four sources, the written sources of the ‘Jahwist’ (J), of the ‘Elohist’ (E), of the ‘writing of the priests’ (P), of ‘Deuteronomy’ (D), of the combined writing… We cannot get lost in all the threads of the story, the traditions, the plethora of additions, complements, inclusions, annexes, proliferations, textual modifications, the problem of the variants, the parallel versions, the duplications—in short, the enormous ‘secondary’ enlargement, and the history and the scrutiny of the texts. We cannot discuss either the reasons for the extension of the Pentateuch into a Hexateuch, Heptateuch or even Octateuch, or its limitation to a Tetrateuch however interesting these hypotheses may be within the context of our subject.
A simple overview of the critical comments, such as Martin Noth’s explanations of the Mosaic books, will show the reader its editors, redactors, compilers; of additions, extensions, later contributions, combinations of different states of incorporation, modifications, etc.: an old piece, an older one, a fairly recent one that is often called secondary, perhaps secondary, probably secondary, surely secondary. The word ‘secondary’ appears here in all conceivable associations. It seems to be a keyword, and even I would like to affirm without having made an exact analysis of its frequency: there is no other word that appears with greater assiduity in all these investigations of Noth and his work.
Recently Hans-Joachim Kraus has written Geschichte der historisch-kritischen Erforschung des Alten Testaments (The story of the historical-critical exploration of the Old Testament). Innovative and advanced for the 19th century was W.M.L. de Wette (died 1849) who perceived the many stories and traditions of these books and considered ‘David’, ‘Moses’ and ‘Solomon’ not as authors but as nominal symbols, such as collective names.
Due to the immense work of scholars in the course of the 19th century and the eventual debunking of biblical sacred history, Pope Leo XIII attempted to obstruct the freedom of research through his 1893 Encyclical Providentissimus Deus (The most provident God). A counteroffensive was opened also under his successor, Pius X, in a decree. From De Mosaica authentia Pentateuchi (Authentic Mosaic Pentateuch), June 27, 1906, Moses was considered an inspired author. Although on January 16, 1948 the secretary of the papal biblical commission declared in an official reply to Cardinal Suhard that the decisions of the commission ‘do not contradict with a later scientific analysis of these questions’, in Roman Catholicism ‘true’ always means: in the sense of Roman Catholicism. The final exhortation should be understood along the same lines: ‘That is why we invite Catholic scholars to study these problems from an impartial point of view, in the light of sound criticism’. But ‘from an impartial point of view’ means: from a partial point of view for the interests of the papacy. And with ‘sound criticism’ it is not meant to say anything other than a critique in favour of Rome.
The historical-scientific analysis of the writings of the Old Testament certainly did not provide a sure verdict about when the texts arose, although in some parts, as for example in the prophetic literature, the certainly about their antiquity is greater than, say, the religious lyrics. When it comes to the age of the Laws, there is less certainty. But historical-religious research with respect to the Tetrateuch (Moses 1-4) and the Deuteronomic historical work (Moses 5, Joshua, Judges, books of Samuel and the Kings) speaks of ‘epic works’, ‘mythological tales’, ‘legends’ and ‘myths’ (Nielsen).
The confusion that reigns in scholarship is manifest in the abundance of the repetitions: a double account of Creation, a double genealogy of Adam, a universal double flood (in one version the flood subsides after 150 days; according to other it lasts one year and ten days; and according to another, after raining forty days there are added another three weeks), in which Noah—then 600-years-old according to Genesis 7:6—took in the Ark seven pairs of pure animals and one of impure ones and, according to Genesis 6, 19 and 7, 16, there were a pair of pure and impure animals. But we would be very busy telling all the contradictions, inaccuracies, deviations with respect to a book inspired by God, in which there are a total of 250,000 textual variants.
In addition, the five books of Moses know a double Decalogue; a repeating legislation on slaves, the Passah, a loan, a double on the Sabbath, twice the entry of Noah into the Ark, twice the expulsion of Hagar by Abraham, twice the miracle of the manna and the quails, the election of Moses; three times the sins against the body and life, five times the catalogue of festivals, and are at least five legislations about the tenths, etc.

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Bible Judaism Kriminalgeschichte des Christentums (books) Literature Martin Luther

Christianity’s Criminal History, 72

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

 

Fabrications in the Old Testament

The boldest, daring and of greatest consequence of this type was to attribute to the spirit and dictation of God all the writings of the Old and New Testaments.

—Arnold Meyer

 
The bibles of the world and some peculiarities of the Christian Bible
The ‘book of books’ of Christians is the Bible. The German translation Bibel appears for the first time in the moral poem ‘The runner’ of Bamberg’s school teacher and verse builder, Hugo von Trimberg (born around 1230, he was also the author of a collection of homiletic fables and about two hundred hagiographic almanacs). The term coined by Hugo derives from the Latin biblia, which in turn has its origin in the neutral plural ta biblia (the books).
The Bible is a ‘sacred’ scripture and texts. Books and sacred writings form, in the history of religions, part of the trade, of the business on which it depends closely and not only the monetary but also the political and, ultimately, anyone sheltered by the human heart.
The bibles of mankind are therefore numerous: the three Vedas of ancient India, for example, the five Ching canonical books of the Chinese imperial religion, the Siddhanta of Jainism, the Typitakam of Theravada Buddhism, the Dharma of Mahayana Buddhism in India, the Tripitakam of Tibetan Buddhism, the Tao-tea-ching of Taoist monks, the Avesta of Persian Mazdaism, the Qur’an in Islam, the Granth of the Sikhs, the Gima of Mandeism. There were many sacred writings in the Hellenistic mysteries, which were already referred to in the pre-Christian era simply with the word ‘writing’, or with the formula ‘is written’ or ‘as written’. In Egypt the sacred writings go back to the most ancient times and a sacred text has already been cited in the 3rd millennium BC, Words of God (mdw ntr).
Of course, we know that the Bible is not just a book among other books but the book of books. It is not, therefore, a book that can be equated with Plato’s, the Qur’an or the old books of Indian wisdom. No, the Bible ‘is above them; it is unique and unrepeatable’ (Alois Stiefvater). In its exclusivity, the monotheistic religions insist with emphasis—and that is precisely why they are, so to speak, exclusively intolerant! ‘Just as the world cannot exist without wind, neither it can without Israel’ says the Talmud. In the Qur’an it is said: ‘You have chosen us from among all the peoples; you have raised us above all the nations’. And Luther also boasts: ‘We Christians are bigger and more than all creatures’.
In short, the Bible is something special. But Christianity did not have its own ‘Sacred Scripture’ in its first 150 years, and for that reason it assimilated the sacred book of the Jews, the Old Testament, which according to the Catholic faith precedes ‘the Sun of Christ’ as the ‘morning star’ (Nielen).
The name Old Testament (Greek diathéke, covenant) comes from Paul, who in 2 Cor. 3:14 talks about the Old Covenant. The synagogue, which naturally recognizes no New Testament, does not speak of the Old but of Tanakh, an artificial word formed by the initials of Torah, nevi’im and ketuvim: law, prophets, and remaining writings.
The Old Testament, as they were transmitted by the Hebrews are, to date, the Holy Scriptures of the Jews. The Palestinian Jews did not establish the final received texts until the Council of Jamnia, between the 90s and 100 AD: twenty-four texts, the same number as the letters of the Hebrew alphabet. (The Jewish bibles of the 15th century were the first that proceeded to a different division and gave rise to thirty-nine canonical books.) In any case, God, to whom these Sacred Scriptures refer and from which they come, needed more than a millennium to compile and finalise the Bible.
The unique thing about the Christian Bible is that each of the different confessions also has different bibles, which do not coincide as a whole; and what some consider sacred, to others seem suspicious.
The Catholic Church distinguishes between Protocanonical writings, that is, never discussed, and Deuterocanonical writings whose ‘inspiration’ was for some time ‘put into doubt’ or was considered uncertain. This Church has a much wider Old Testament than that of the Jews, from which it proceeds. Besides the Hebrew canon, it collected within its Holy Scriptures other titles. In total, according to the Council of Trent in its session of April 8, 1546, confirmed by Vatican I in 1879: forty-eight books, that is, in addition to the so-called Deuterocanonics, Tobias, Wisdom of Solomon, Ecclesiasticus, Baruch and letters of Jeremiah, Maccabees I and II, Prayer of Azariah and the Song of the Three Holy Children (Vulgate, Daniel 3:24–90), Story of Susanna, Bel and the Dragon (Vulgate Daniel 14; Septuagint epilogue), Esther 10, 4-16, 24.
On the contrary, Protestantism, which gives authority exclusively to the books that appear in the Hebrew canon, does not consider as canonical or manifested by God, the Deuterocanonics added by Catholicism. It grants them little value and calls them ‘apocryphal’, that is, that what Catholics call books never had canonical validity.
Luther, in defining what belonged to the canon, relies on the ‘inner spiritual testimony’ or the ‘internal sense’. He eliminates, for example, the second book of the Maccabees because Luther was disturbed by the passage on the purgatory, whose existence he denied. On that same book and also on that of Esther, Luther opined that ‘they have too many Jewish and pagan remnants’. Nevertheless, he considered the Deuterocanonical writings to be ‘useful and good to read’ although were not inspired by God, in any case by the ‘internal sense’ of the reformer.

An early German translation by Martin Luther.
His translation into the vernacular was highly influential.

In the Synod of Jerusalem, the Greek Church included, in 1672, among the divine word four other works that did not appear in the Council of Jamnia: Wisdom, Ecclesiastical, Tobias, and Judith.
Much broader than the Old Testament was the canon of Hellenistic Judaism, the Septuagint (abbreviated: LXX, the translation of the seventy men). It was elaborated for the Jews of the Diaspora in Alexandria by various translators in the 3rd century BC: the book for the Greek-speaking Jews, the oldest and most important transcription of the Old Testament into Greek, the language of the Hellenistic period, and the official Bible of Diaspora Judaism. It became part of the synagogue.
The Septuagint, however, collected more writings than the Hebrew canon and more also from those later considered valid by Catholics. The quotations of the Old Testament that appear in the New (with the allusions 270 to 350) come mostly from the Septuagint and it constituted for the Fathers of the Church, who used it with insistence, the Old Testament or Holy Writ.

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Christendom Judaism

Judaism’s bastard sons

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Christendom Islam Judaism

Judaism's bastard sons

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Judaism Technology

On Heisman’s (((book)))

I will not read beyond page 500 of Heisman’s book. Although what I reproduced in my extracts is very interesting, it is irritating that, throughout his book, Heisman hides the obvious: that all this universalism and love of the neighbour of other tribes he writes about is not practiced by his own tribe!
Throughout what I’ve read of his book, Heisman does not even mention that the Bible reduced to a nutshell means ‘ethnocentrism for me’ (OT) ‘but universalism for thee’ (NT).
The omission is not innocent, as the thesis of Suicide Note is that Judaism will lead technological humanity to the creation of Artificial Intelligence. After detecting its main omission—that Judaism does not impose miscegenation on the Jews—it is easy to see that all the sci-fi theodicy of his book is a big smokescreen.
That the philosophy of Heisman is self-serving from the Jewish point of view is also noted in the fact that he puts monotheism as high as if it were the forerunner of A.I., thanks to capitalism. It is so false that analogy that it is enough to remember a sci-fi film that I saw as a teenager: in which two countries separately created their own A.I. If something resembles the artificial intelligences that supposedly capitalism will create, it is polytheism, not monotheism.
Heisman is not only a sophist. There is poison for the Aryans in his book, even though we can use his Suicide Note here and there, which I have been quoting this month. Consider his words:

Auschwitz and the Singularity [his futuristic Golem-A.I.] are two diametrically opposite final solutions to the paradox at the core of Judaism. [page 99]

When I read it in due context, it suggested to me that his philosophy is a prophylactic trick to prevent a second Auschwitz. And by the way, from what little he says about racists, it is clear that Heisman had not read the most substantial white nationalism that could be seen on the Internet before his suicide in 2010.
Heisman was not an honest author. All his book looks like a psyop. The advantage of printing a text, as I did with the first 500 pages (which I did not read all of), instead of reading online, is that at the bottom of the pages one can fill the paper with critical notes: what I did. I could easily write a five-thousand-word book-review but will not; I prefer to say only the essentials.
On page 322 Heisman confesses: ‘Speaking as a Jew, I believe that…’ It is significant that in his book of almost two thousand pages, he does not mention the Golem except in a non-Jewish context when referring, on page 1278, to the restoration of 1660 by William the Conqueror. (A golem is, in Jewish mythology, an animate being made from inanimate matter.) My chosen extracts do not denote the poison hidden in Suicide Note. In my opinion, Heisman was a champion of evil. Like the medieval folkloric tale, he wants to create a sort of Yahweh in the real world: a Golem with the technology of our century.
The funny thing is that from the first pages of his book, Heisman explained very well the meaning of the star of Israel. He says that the normal triangle represents the Egyptian pyramid; the inverted triangle, the Jewish subversion in that society, and that if we interpose the two triangles, we have:

The Star of David, the symbol of Judaism:
▲ + ▼ = ✡
This conceptual inversion of Egyptian social order is at the very heart of Judaism’s monotheistic revolution.

The objective of the priests of the 14 words is to put the pyramid back on its solid base, instead of putting the niggers up, which is what the Judeo-Christian inversion of values did.

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Americanism Christendom Jesus Judaism Karl Marx

Heisman’s suicide note, 8

Americanism is really a form of Judaism

Years after the death of his comrade, Karl Marx, and only about a year before his own death in 1895, Frederick Engels, co-founder of the communist movement, published an essay called “On the History of Early Christianity”. It began:

The history of early Christianity has notable points of resemblance with the modern working-class movement.

Like the latter, Christianity was originally a movement of oppressed people: it first appeared as the religion of slaves and emancipated slaves, of poor people deprived of all rights, of peoples subjugated or dispersed by Rome. Both Christianity and the workers’ socialism preach forthcoming salvation from bondage and misery; Christianity places this salvation in a life beyond, after death, in heaven; socialism places it in this world, in a transformation of society.
Both are persecuted and baited, their adherents are despised and made the objects of exclusive laws, the former as enemies of the human race, the latter as enemies of the state, enemies of religion, the family, social order. And in spite of all persecution, nay, even spurred on by it, they forge victoriously, irresistibly ahead. Three hundred years after its appearance Christianity was the recognized state religion in the Roman World Empire, and in barely sixty years socialism has won itself a position which makes its victory absolutely certain.

Engels thus believed that a form of socialism “did in fact, as far as it was possible at the time, exist and even became dominant—in Christianity.” Christianity had a “class” appeal comparable to monotheism’s earlier storybook appeal to a “class” of Pharaoh’s Hebrew slaves.
Of all the attempts that have been made to link Christianity and communism, this is among the most significant. Written soon before his own death, it was like Engels’ final confession. Yet one point that Engels avoided, a point that would have been impossible for him not to take mental note of, was the Judaic origins of both Jesus and Marx. This unspoken theme was handled by downplaying the significance of the Judaic background of Jesus, and thus seemingly implying that the same held for Marx…
Whereas Roman values synthesized the good with the virtues of the soldier, Biblical monotheism disassociated the good from the virtues of the soldier… While Caesar presumed god-status as the highest among humans, Jesus on his crucifix attempts to demonstrate a way in which the lowest can be highest… Christian values turned the political arena from the arena of highest human virtue to the arena of the lowest human virtue…
Jesus, like Marx, takes aim at an entire system of perceived injustice. The Kingdom of God represents Jesus’s “system”. The Kingdom of God is Jesus’s equivalent of Marx’s imagined successor to the capitalist system. Just as Jesus claimed that he came, not to abolish, but to fulfill the laws of Moses (Matt. 5:17), Marx saw communism, not as the absolute negation of capitalism, but as the fulfillment of the logic of history. In both Christianity and communism, taking the most leftward logic to the extreme led to the production of something new and ultimately opposite.
In his papers on the Jewish Question, Marx wrote:

Christianity sprang from Judaism; it has now dissolved itself back into Judaism. The Christian was from the start the theorizing Jew; the Jew therefore the practical Christian, and the practical Christian has once more become Jew.

The classic “practical Christian” is the American. Americanism, then, is really a form of Judaism, not a form of Christianity. This implies that the capitalist age is a Jewish age, and that Karl Marx was a theorizing Jew who prophesized a new Christianity called communism.
Christianity collapsed into capitalism, in part, because Christianity attacked the patriarchal virtues of duty and family that override selfish individualism. Above all, it was the Christian valuation of a form of altruism that subverts kin selective altruism that helped pave the way towards capitalist individualism. In a sense, Christianity led the modern West to a state more like Jews. This means that Christianity inadvertently helped produce the capitalist world criticized by Marx.
Marx’s relatively superficial conception of “class” warfare has deeper roots in a more fundamental form of internal warfare—Jesus’s attack on the family:

Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law—a man’s enemies will be the members of his own household.

Jesus’s sword was poised to divide kin, to divide the family, and to divide generations against themselves. This is a historical root of the Marxist “class” warfare that divides society on a higher level…
Jesus’s attacks on the Pharisees may have influenced Marx’s anti-Jewish tracts. Although Marx himself was born a German Jew, he was converted to Christianity at an early age. Just as Jesus was formally a Jew in an anti-Roman culture, Marx was formally a Christian in an anti-Jewish culture. But was Jesus treated as a full Jew? Was Marx treated as a full Christian? Just as Jesus became, in a theoretical sense, more Jewish than the Jews, Marx became, in a theoretical sense, more Christian than the Christians. For both Marx and Jesus, then, the issue of assimilation by law, but discrimination in fact, may have been a common impetus for world shattering prescriptions.
As Walter Kaufmann put it, Marx’s “impassioned interest in the salvation of wretched humanity made him the second Jew in history to be accepted by almost half of humanity as a messiah”…
Modern leftist causes would not have taken deep root without the fecund soil prepared by Christianity. The “Good News” of secular leftist revolutionary liberation was, in part, a reaping what Christianity had sown.
Hitler showed what can happen when the assumption of Christian influence is profoundly questioned. The difference between Roman altruism and Christian altruism is like the difference between National Socialism and Marxist socialism. The Nazis brought back the ancient pagan way that preceded Christianity as a corollary of bringing back the primacy of biological evolution.
[pages 463-470]

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Ancient Rome Axiology Celsus Christendom Deranged altruism Jesus Judaism Miscegenation New Testament Psychology St Paul Tacitus

Heisman’s suicide note, 2


How Rome was raped by Jesus’s penis of the spirit, contracting a deadly virus
The Roman historian Tacitus wrote that the founder of the sect of Christians, Christus,

had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilate, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue.

In the view of Tacitus, Christianity did not merely spread like a disease—it was a disease. As with Marxism, it originally appealed to the lower social classes. Writing sometime between 177-180 C.E., the Roman philosopher Celsus wrote of:

a form of belief harmful to the well-being of mankind. Taking its root in the lower classes, the religion continues to spread among the vulgar: nay, one can say it spreads because of its vulgarity and the illiteracy of its adherents. And while there are a few moderate, reasonable and intelligent people who are inclined to interpret its beliefs allegorically, yet it thrives in its purer form among the ignorant.

Christianity conquered from the bottom up. The new religion conquered by attacking the Roman principle that might made right. Impotent against Christianity contagion within the Empire, Seneca raged:

The customs of that most accursed nation [more exactly: most criminal nation, sceleratissimae gentis] have gained such strength that they have been now received in all lands; the conquered have given laws to the conquerors.

Seneca correctly described the victory of a memetic virus that injected its codes of law into hosts that reproduced it and spread it further. Attack by a disease or plague of God’s holy, blessed goodness has a parallel and precedent in the Biblical story of the ten plagues visited upon Egypt. Christianity was to the Romans what the ten plagues were to the Egyptians: a reflex of divine retribution in the name of God.
Jesus could be considered a “new Moses” only because there was a “new Egypt” to be delivered from. Rome was that new Egypt, and its victims would become the new Hebrews. The Jesus movement unified the motley slaves of all nations into a novel form of Judaism. Yet Christianity cannot be understood as only a spiritual revolution against the Roman Empire.
The tax collectors Jesus associated with were Jews who collected taxes from other fellow Jews. They often made their profit by charging extra (and thus breaking Jewish law). They were also popularly considered traitors for collaborating with Romans against their own people. Since tax collectors were considered impure for associating with gentiles in this way, Jesus may have associated with Jewish tax collectors out of a kind of identification with them. Does this mean that Jesus identified with Rome on some level? Instead of the justice of retaliatory revenge or even simple self-defense, Jesus proscribed what most Jews would consider unjust:

You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ But I say to you, do not resist an evil person…

The alternative to retaliation is turning the other cheek. Total forgiveness meant both forgiving his persecutors and forgiving the Roman oppression that provoked this dynamic. Salvation was for everyone; everyone including ultimate sinners such as Caesar himself—and Jesus himself. How could Jesus hold that his mother Mary should have resisted his evil Roman rapist father when it made the goodness of himself possible?
Long before Jesus was born, the Roman Emperor Caesar Augustus and his successors were called “the son of a god”. Far from being an inexplicable coincidence, Crossan and Reed explained:

Christians must have understood, then, that to proclaim Jesus as Son of God was deliberately denying Caesar his highest title and that to announce Jesus as Lord and Savior was calculated treason.

Worshipping Jesus as the “son of God” was tantamount to ejaculating Jesus’s spiritual seed right in the face of Caesar and Augustus.
Pilate, with or without realizing it, ultimately sanctioned the destruction of Jesus’s part-Roman blood. But what would the hypothetical acceptance of Jesus by the Roman aristocracy represent for their empire? Roman acceptance of Jesus would represent, not only a repudiation of the warrior virtues that made Rome, but a precedent and model of miscegenation that would spell the end of Rome as a kin selective order. And this is a central reason why the triumph of Christianity parallels the genetically maladaptive or un-kin selective disintegration of the Roman Empire. For the ancient Romans to accept Jesus as one of their own would have collapsed the sociobiological foundations of the pagan Roman Empire—and it did.
Edward Gibbon, well known for his negative appraisal of the empire crumbling effects of Christianity in The History of the Decline and Fall of the Roman Empire, wrote that the early Christians:

refused to take any active part in the civil administration or the military defence of the empire… it was impossible that the Christians, without renouncing a more sacred duty, could assume the character of soldiers, of magistrates, or of princes. This indolent, or even criminal disregard to the public welfare, exposed them to the contempt and reproaches of the Pagans, who very frequently asked, what must be the fate of the empire, attacked on every side by the barbarians, if all mankind should adopt the pusillanimous sentiments of the new sect?

Good news! Jesus has come to free you from the boundaries between Roman and barbarian that were a foundation for the struggle for imperial existence. What the Christian world inherited from Jesus was an ancient postmodernism that deconstructed the Roman Empire from within. At every point, the Kingdom of God offered the victims of Rome a binary ethical opposite against the Kingdom of Caesar. In the Christian discovery of the universal individual soul of infinite, God-given value, a thread was found, that when pulled, was able to unravel the entire Caesar-centered world.
The great Roman hierarchy was built on a central contradiction: the glorified selfish altruism of duty to Rome. Christianity worked by exposing this contradiction to Jesus’s radicalization of the ideal of altruism: consistent self-sacrifice unto the self-destruction of the ego. This was the seditious genius of Jesus. Christianity deconstructed the Roman hierarchy by pulling the thread of altruism loose from its conventional association with familial love and thus unraveled the whole structure as if a yarn from a knitted sweater.
The Kingdom of God was simultaneously and indivisibly both political and religious. The Kingdom of God could break all the sociobiological rules only by destroying kin selective altruism and the entire order of social rank emergent from a world ruled by selfish genes:

To destroy the house of the powerful
you must defeat the arms that protect it (i.e. Matt. 12:29).

The conquest of the Jewish homeland by the Roman war machine was a desecration of its religious-kin selective boundaries. The rape of Mary by a Roman soldier(s) was a desecration of Judaism’s religious-kin selective boundaries. If Jesus’s existence was God’s will, then this implied that God willed the overcoming of all sociobiological boundaries.
Jesus was only returning the favor with non-violent warfare that deeming the preservation of all sociobiological boundaries immoral. Positing itself as the ultimate good, early Christianity was the Trojan horse that opened the sociobiological boundaries of the Roman Empire from the inside out and from the bottom-up. This disarming and destruction of sociobiological barriers is of the essence of Christianity.
As Paul put it in his letter to the Galatians (3:28), “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Jesus.” Paul’s evangelical mission focused, not on total Jews or total pagans, but those culturally between Jews and pagans. Both Jews and pagans were opposed to Paul, but gentiles attracted to Judaism became fertile missionary ground for early Christianity. Such persons reflected Jesus himself as the living border between Jew and gentile.
In the struggle for existence in a hostile world, it matters little whether one’s method of destruction is a machete or morality. Morality is a form of social control. It disarms seemingly stronger enemies of their own weapons from the inside. Jesus commanded the jihad of love against his enemies because love kills.
Just as the strength of Roman altruism made possible the vanquishing of the Jewish state, the strength of Christian altruism made possible the vanquishing of the declining Roman state. Just as Jesus was born through violation of the sociobiological boundaries of the Jewish state, Christianity was born through violation of the sociobiological boundaries of the Roman state. Just as Roman conquerors penetrated the territorial-sociobiological boundaries of the ancient Jewish state, the Jewish-based God memes of Christianity penetrated the ancient Roman world.
Jesus’s hatred for the family was also hatred of his Roman father for raping his mother and abandoning him to an orphan’s fate. The rape of Mary symbolized the larger Roman rape of the Jewish homeland. The spiritual penis of Jesus would rape Rome back and inseminate Rome with his love seeds just as his hated Roman father had raped his Jewish mother. After contracting the meme-virus equivalent of HIV, Rome would die of the cultural equivalent of AIDS as its sociobiological immune system was weakened beyond the capacity for resistance.
The imperial theology of Roman was a religion of rape. Rape of this kind stems from the logic of selfish genes. The “son of man” was greatest rapist of the sociobiological boundaries built by the selfish genes.
Jesus was the most insane spiritual rapist in history. He raped his own mind into faith that he was the son of God, and not the son of a Roman rape fiend. Yet he overcame the accusation that he a natural born rapist by sublimating his fate and becoming a truly God-like supernatural rapist. Jesus’s God-like spiritual penis raped the social boundaries of the ancient Roman world, inseminated that world with selfish memes that violated its sociobiological boundaries and, in doing so, gave birth to Christianity.