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Category: Kriminalgeschichte des Christentums (books)

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Christianity’s Criminal History, 103


 Editors’ note: To contextualise these translations of Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translation of Volume I.
 

The oldest Christianity is hostile to education

Jesus himself had suppressed the aura of the ideal of the wise. At any event, the New Testament warns against the wisdom of this world: philosophy (1 Cor. 1, 19ff, 3, 19, Col. 2, 8), affirming that in Christ there reside ‘all the treasures of the wisdom and knowledge’ (Col. 2, 3). It is true that the gospel was, to a great extent, interspersed with philosophy on the part, above all, of Justin, Clement of Alexandria and Origen. But until the 2nd century the opponents of philosophy—among them Ignatius, Polycarp, Tatian, Theophilus and Hermas—were in Christianity more numerous, producing endless attacks against the ‘charlatanism of the foolish philosophers’, their ‘mendacious fatuity’ and ‘absurdities and deliriums’.

In this regard, Paul was gladly referred to, who was supposedly confronted by Epicureans and Stoics in Athens and who on numerous occasions had warned against the false preaching of certain lost teachers, eager to unify Greco-Roman philosophy and Christianity, as well as teaching: ‘Where is the sage, Where is the lawyer? Where is the disputant of the things of this world? Has not God made foolish the wisdom of this world?’ or ‘Look let no one deceive you with fallacious and vain philosophies, founded on human traditions’.

This Paleo-Christian hostility against education based on the authority of the Christ, the Synoptics and Paul, went hand in hand with various factors of a religious nature. On the one hand, the primitive Christian belief in the end of time—although its effects were weakening with the passage of time—was incompatible with culture and the world in general. Whoever waits for the irruption of the end, who is not of this world, does not care about philosophy, science or literature.

Christ does not propagate them or mention them with a single word. It is clear that for him only one thing is necessary. Hence, when someone praises the magnificence of the Jerusalem temple before him, he limits himself to the opinion that there will be no stone left over from it: probably his only manifestation about art. Art that hardly played any role in their cultural environment, by virtue of the Mosaic prohibition, ‘You will not make carved images, or any figuration…’

That hostility of early Christianity also derived from the close interweaving of the entire cultural world of antiquity with the Greco-Roman religion against which Christianity maintained, and also against any other religion, an attitude of strangeness and animosity as a result of its hybrid pretension of absolute validity and its Old Testament exclusivity and intolerance.

Clothed with an unprecedented arrogance, Christians called themselves the ‘golden part’, the ‘Israel of God’, the ‘chosen gender’, the ‘holy people’ and ‘tertium genus hominum’ (third type of human), while they denounced the Greco-Romans as impious, as overflowing with envy, lies, hatred, bloodthirsty spirit, and decreeing that all their world was ripe for annihilation ‘by blood and fire’.

That hostility is also related to the social composition of the Christian communities, which were recruited almost exclusively from the lower social strata. It is considered, even by Catholics, that numerous testimonies show that, ‘during the first centuries the vast majority of Christians belonged, both in the East and in the West, to the lower popular strata and only in a few cases enjoyed a higher education’ (Bardenhewer).

It is certainly no accident that a Clement of Alexandria has to be on guard against believers who claim that philosophy is the devil’s thing, nor that ancient Christians are so often exposed to the reproach of ‘being fools’ (stulti). Tertullian himself unambiguously recognises that idiots are always in the majority among Christians. The cultural hostility of the new religion is always among the main objections of the non-Christian polemicists. The apology Ad pagans rejects no less than thirty times the denomination of stulti applied to the Christians.

Celsus, the great adversary of the Christians of the 2nd part of the century, succeeds in the essential when he labels the new doctrine ‘simple’ and when he writes that Christians ‘flee in a hurry from educated people, for they are not accessible to deception, but they try to attract the ignorant’: an attitude that is certainly enforced among the Christian sects of our time! Celsus continues:

Let no cultured man approach us, no wise or sensible. Those are not recommended people in our eyes. But if someone is ignorant, obtuse, uneducated and simple, come intrepid to our ranks! Insofar as they consider people to be worthy of their God, they show that they only want, and can persuade, those subject to guardianship; the vile and obtuse as well as the slaves, the little women and the children.

With vehemence even superior to that of the secular clergy, the monks despised science by seeing in it, with all reason, an antagonist of the faith. With the same consequence they encouraged, therefore, ignorance as the premise of a virtuous life.

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Christianity’s Criminal History, 102

Editors’ note: To contextualise these translations of Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translation of Volume I. In the previous chapter, not translated for this site, the author describes the high level of education in the Greco-Roman world before the Christians burned entire libraries and destroyed an amazing quantity of classical art.

 
Since the time of Jesus Christianity has taught to hate everything that is not at God’s service

The Gospel was originally an apocalyptic, eschatological message, a preaching of the imminent end of the world. The faith of Jesus and his disciples was, in this respect, firm as a rock, so that any pedagogical question lacked any relevance for them. They did not show the slightest interest in education or culture. Science and philosophy, as well as art, did not bother them at all.

We had to wait no less than three centuries to have a Christian art. The ecclesiastical dispositions, even those enacted in later times, measure artists, comedians, brothel owners and other types with the same theological standard.

Soon it was the case that the ‘fisherman’s language’ (especially, it seems, that of the Latin Bibles) provoked mockery throughout all the centuries, although the Christians defend it ostensibly. This, in despite Jerome and Augustine confess on more than one occasion how much horror is caused by the strange, clumsy and often false style of the Bible. Augustine even said it sounded like stories of old women! (In the 4th century some biblical texts were poured into Virgil hexameters, without making them any less painful.) Homines sine litteris et idiotae (illiterate and ignorant men), thus the Jewish priests describe the apostles of Jesus in the Latin version of the Bible.

As the Kingdom of God did not come upon the Earth, the Church replaced it with the Kingdom of Heaven to which the believers had to orient their entire lives. This meant according the plans of the Church; for the benefit of the Church, and in the interest of the high clergy. For whenever and wherever this clergy speaks of the Church, of Christ, of God and of eternity, it does so solely and exclusively for their own benefit. Pretending to advocate for the health of the believer’s soul, they thought only of their own health. All the virtues of which Christianity made special propaganda, that is, humility, faith, hope, charity, and more, lead to that final goal.

In the New Testament it is no longer human pedagogy what matters, which is barely addressed. What is at stake is the pedagogy of divine redemption.

In the work of Irenaeus, creator of a first theological pedagogy, Clement of Alexandria, Origen, Gregory of Nazianzus and Gregory of Nyssa, the idea of a divine pedagogy is often discussed and God becomes the proper educator. Ergo all education must, in turn, be engaged in the first and last line of God and this must be his role.

That is why Origen teaches that ‘we disdain everything that is chaotic, transient and apparent and we must do everything possible to access life with God’. Hence, John Chrysostom requires parents to educate ‘champions of Christ’ and that they should demand the early and persistent reading of the Bible. Hence, Jerome, who once called a little girl a recruit and a fighter for God, wrote that ‘we do not want to divide equally between Christ and the world’.

‘All education is subject to Christianization’ (Ballauf). Nor does the Doctor of the Church Basil consider ‘an authentic good he who only provides earthly enjoyment’. What was encouraged is the ‘attainment of another life’. That is ‘the only thing that, in our opinion, we should love and pursue with all our strength. All that is not oriented to that goal we must dismiss as lacking in value’.

Such educational principles that are considered chimerical, or ‘worthless’ (everything that does not relate to a supposed life after death), find their foundation even in Jesus himself: ‘If someone comes to me and does not hate his father, his mother, his wife, his children, his brothers, his sisters and even his own life, he can not be my disciple’.

How many misfortunes such words have been sowing for two thousand years…

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Karlheinz Deschner died in 2014, a year after he published the tenth volume of his Criminal History of Christianity, which he had begun more than twenty-five years before, after seventeen other preparatory studies.

Throughout the nearly five thousand pages of the German edition translated into several languages—but curiously not into English except for the abridged translations in this site!—, Deschner somewhat resembles Solzhenitsyn. Solzhenitsyn’s second non-fiction work, his study of Jewry in Russia, has not been translated into English either, except for a few sections in The Occidental Observer.

Since the early 1960s Deschner wrote about the early days of the Church. Supported by an overwhelming textual apparatus, his previous books were his letter of introduction when, in 1970, he proposed to the German publishing house Rowohlt the colossal project of writing the true history of the Church in ten volumes. In 1986 the first volume of his Criminal History appeared, covering everything from the brutalities of the Old Testament to the time of Saint Augustine.

Born in a Catholic family (his mother, of Protestant family, had converted to Catholicism before getting married), Deschner studied in religious institutions. In 1942 he joined the ranks of the Wehrmacht. He was wounded several times and when the Third Reich collapsed he was a parachutist.

After the war, in his native city Würzburg Deschner got his doctorate in 1951. That same year he married the one that would be a companion of his life, Elfi Tuch. Tuch was separated and the couple was excommunicated by the then Bishop of Würzburg, Julius Dörpfner, who would play a leading role in the Second Vatican Council. Until the moment of his excommunication, Deschner had not published a single line against the Church.

Unlike Solzhenitsyn Deschner never got good money from, for example, a Nobel prize. His main economic support were the various sponsors who supported him throughout his life; something similar to how a few white nationalists are able to make a living.

Yesterday, my translation of what is now the first abridged volume of Deschner’s ten books came to me through Fedex. Unfortunately, also this week my laptop’s hard disk broke down together with the motherboard (apparently, an electric discharge). Had it not been for the generous donations I received when I announced the publication of this first volume, it would have been impossible for me to repair the machine that allows me to bring this site to life.

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Christianity’s Criminal History, 101

 

Editors’ note:

To contextualise these translations of Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, see the abridged translation of Volume I (here).

 

The Christian Book Burning
and the Annihilation of Classical Culture

Where is the wise person? Where is the educated one? Where is the philosopher of this age? Has not God made foolish the wisdom of the world?

—St. Paul, I Corinthians 1:20

Charlatanism is initiated among you by the schoolteacher, and as you have divided the science into parts [sacred & profane], you have moved away from the only true one.

—Tatian

After Jesus Christ, all research is already pointless. If we believe, we no longer demand anything that goes beyond our faith.

—Tertullian

If you want to read historical narratives, there you have the Book of The Kings. If, on the contrary, you want to read the wise men and philosophers, you have the prophets… And if you long for the hymns, you also have the psalms of David.

—Apostolic Constitution (3rd Century)

Religion is, therefore, the central core of the entire educational process and must permeate all educational measures.

—Lexicon for Catholic Life (1952)

 
Constantine ordered to burn the fifteen books of the work Against the Christians written by Porphyry, the most astute of the opponents of Christianity in the pre-Constantinian era: ‘The first state prohibition of books decreed in favour of the Church’ (Hamack). And his successors, Theodosius II and Valentinian III, condemned Porphyry’s work again to the bonfire, in 448. This happened after Eusebius of Caesarea had written twenty-five books against this work and the doctor of the Church Cyril nothing less than thirty.

Towards the end of the 4th century, during the reign of Emperor Valens, there was a great burning of books, accompanied by many executions. That Christian regent gave free rein to his fury for almost two years, behaving like ‘a wild beast’, torturing, strangulating, burning people alive, and beheading. The innumerable records allowed to find the traces of many books that were destroyed, especially in the field of law and the liberal arts. Entire libraries went to the fire in the East. Sometimes they were eliminated by their owners under the effect of panic.

On the occasion of the assaults on the temples, the Christians destroyed, especially in the East, not only the images of the gods but also the liturgical books and those of the oracles. The Catholic Emperor Jovian (363-364) had the Antioch library destroyed by fire: the same library installed there by his predecessor Julian the Apostate. Following the assault on the Serapis in 391, during which the sinister Patriarch Theophilus himself destroyed, axe in hand, the colossal statue of Serapis carved by the great Athenian artist Bryaxis, the library was consumed by flames.

After the library of the Museum of Alexandria, which already had 700,000 rolls, was consumed by a casual fire during the siege war by Cesar (48-47 BC), the fame of Alexandria as a city possessing the most numerous and precious bibliographic treasures only lasted thanks to the library of the Serapis, since the supposed intention of Antony to give Cleopatra, as compensation for the loss of the library of the museum, the entire library of Pergamum, with 200,000 rolls , does not seem to have come to fruition. The burning of libraries on the occasion of the assault on the temples was indeed something frequent, especially in the East.

It happened once again under the responsibility of Theophilus, following the destruction of an Egyptian sanctuary in Canopus and that of the Marneion of Gaza in 402.

At the beginning of the 5th century, Stilicho burned in the West—with great dismay on the part of the Roman aristocracy faithful to the religion of his elders—the books of the Sibyl, the immortal mother of the world, as Rutilius Claudius Namatianus complained. To him, the Christian sect seemed worse than the poison of Circe.

In the last decades of the 5th century, the libelli found there (‘these were an abomination in the eyes of God’—Rhetor Zacharias)—were burnt in Beirut before the church of St. Mary. The ecclesiastical writer Zacharias, who was then studying law in Beirut, played a leading role in this action supported by the bishop and state authorities. And in the year 562 Emperor Justinian, who had ‘pagan’ philosophers, rectors, jurists and physicians persecuted, ordered the burning of Greco-Roman images and books in the Kynegion of Constantinople, where the criminals were liquidated.

Apparently, already at the borderline of the Middle Ages, Pope Gregory I the Great, a fanatical enemy of everything classical, burned books in Rome. And this celebrity—the only one, together with Leo I, in gathering in his person the double distinction of Pope and Doctor of the Church—seems to have been the one who destroyed the books that are missing in the work of Titus Livy. It is not even implausible that it was he who ordered the demolition of the imperial library on the Palatine. In any case, the English scholastic John of Salisbury, bishop of Chartres, asserts that Pope Gregory intentionally destroyed manuscripts of classical authors of Roman libraries.

Everything indicates that many adepts of the Greco-Roman culture converted to Christianity had to prove to have really moved their convictions by burning their books in full view. Also, in some hagiographic narratives, both false and authentic, there is that commonplace of the burning of books as a symbol, so to speak, of a conversion story.

It was not always forced to go to the bonfire. Already in the first half of the 3rd century, Origen, very close in this regard to Pope Gregory, ‘desisted from teaching grammar as being worthless and contrary to sacred science and, calculating coldly and wisely, he sold all his works of the ancients authors with whom he had occupied until then in order not to need help from others for the sustenance of his life’ (Eusebius).

There is hardly anything left of the scientific critique of Christianity on the part of adherents to classical culture. The emperor and the Church took care of it. Even many Christian responses to it disappeared! (probably because there was still too much ‘pagan poison’ on its pages). But it was the classical culture itself on which the time came for its disappearance under the Roman Empire.
 

The annihilation of the Greco-Roman world

The last emperor of classical antiquity, the great Julian, certainly favoured the adherents of the old culture, but simultaneously tolerated the Christians: ‘It is, by the gods, my will that the Galileans not be killed, that they are not beaten unjustly or suffer any other type of injustice. I declare, however, that the worshipers of the gods will have a clear preference in front of them. For the madness of the Galileans was about to overthrow everything, while the veneration of the gods saved us all. That is why we have to honour the gods and the people and communities that venerate them’.

After Julian’s death, to whom the orator Libanius felt united by faith and friendship, Libanius complains deeply, moved by the triumph of Christianity and by its barbarous attacks on the old religion.

Oh! What a great sorrow took hold not only of the land of the Achaeans, but of the entire empire… The honours of which the good ones participated have disappeared; the friendship of the wicked and unbridled enjoys great prestige. Laws, repressive of evil, have already been repealed or are about to be. Those that remain are barely fulfilled in practice.

Full of bitterness, Libanius continues to address his co-religionists:

That faith, which until now was the object of mockery and that fought against you so fierce and untiring, has proved to be the strongest. It has extinguished the sacred fire, the joy of sacrifices, has ordered to savagely neat [its adversaries] and demolish the altars. It has locked the shrines and temples, if not destroyed them or turned them into brothels after declaring them impious. It has abrogated any activity with your faith…

In that final assault on the Greco-Roman world, the Christian emperors were mostly and for a long time less aggressive than the Christian Church. Under Jovian (363-364), the first successor of Julian, Hellenism does not seem to have suffered major damage except the closure and demolition of some temples. Also the successors of Jovian, Valentinian I and Valens, during whose government appears for the first time the term pagani referring the faithful of the old polytheism, maintained an attitude of relative tolerance toward them.

The Catholic Valentinian with plenty of reasons, because his interest was in the army and needed inner peace, tried to avoid religious conflicts. He still covered the high positions of the government almost evenly, even with a slight predominance of the believers in the gods.

Under Valens, nevertheless, the high Christian officials already constituted a majority before the Hellenes. Yet he fought the Catholics, even using the help of the Hellenes for reasons, of course, purely opportunistic.

Although the emperor Gratian, for continuing the rather liberal religious policy of his father Valentinian I, had promised tolerance to almost all the confessions of the empire by an edict promulgated in 378, in practice soon followed an opposite behaviour, for he was strongly influenced by the bishop of Milan, Ambrose.

Under Valentinian II, brother of Gratian, things really turned around and the relationship between high Christian officials and the adherents of the old culture was again balanced and the army chiefs, two polytheists, played a decisive role in the court. Even in Rome two other Hellenes of great prestige, Praetextatus and Symmachus, exerted the charges of praetorian and urban prefect respectively.

Gradually, however, Valentinian, as his brother once did, fell under the disastrous influence of the resident bishop of Milan, Ambrose. Something similar to what would happen later with Theodosius I. Ambrose lived according to his motto: ‘For the “gods of the heathen are but devils” as the Holy Scripture says; therefore, anyone who is a soldier of this true God must not give proof of tolerance and condescension, but of zeal for faith and religion’.

And indeed, the powerful Theodosius ruled during the last years of his term, at least as far as religious policy was concerned, strictly following Ambrose’s wishes. First, the rites of non-Christians were definitively banned at the beginning of 391. Later the temples and sanctuaries of Serapis in Alexandria were closed, which soon would be destroyed. In 393 the Olympic games were prohibited. The infant emperors of the 5th century [1] were puppets in the hands of the Church. That is why the court also committed itself more and more intensely in the struggle against classical culture, a struggle that the Church had already vehemently fuelled in the 4th century and that led gradually to the systematic extermination of the old faith.

The best-known bishops took part in this extermination, which intensified after the Council of Constantinople (381), with Rome and the East, especially Egypt, as the most notorious battlefields of the conflict between the Hellenes and the Christians.
 
___________

[1] Deschner is referring to emperors Arcadius, Theodosius II and Honorius whose reigns will be described in other translations of his books.

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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’

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Kriminalgeschichte des Christentums (books)

Interim reading

Note of 29 September: I have removed the linked PDF because the final and reviewed MS is already ready for the printer.

Migrating the whole site outside WordPress is taking a little longer than expected.

Meanwhile, I invite visitors to read the draft PDF of the translation of Kriminalgeschichte des Christentums (Christianity’s Criminal History).

I still have to read it for the last time before making it available in book form. But if a native English speaker detects any gross syntactic mistake, please let me know…

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Kriminalgeschichte des Christentums (books) New Testament Racial right

C.T.’s New Testament

Disclaimer of September 12, 2018. In the below post mistakenly I used a fundamentalist order of the New Testament. In the new incarnation of this site I’ll be using Marcus Borg’s order of the 27 books of the New Testament.

 

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As I’ve said elsewhere, I believe that Jesus of Nazareth is a semi-legendary figure. Today I spent all day watching videos of lectures and debates with Bart Ehrman. When I complained years ago that visitors were not familiar with the studies of scholars about the New Testament, I did not imagine that ignorance was so widespread. Just yesterday and today, seeing the videos of Ehrman, I realise that only recently there has been an attempt by some scholars to pass this knowledge to the general public through the most powerful rhetorical means: the spoken word.

By the minute 30 in this video for example, Ehrman talks about what we have been saying recently with some sections of volumes II and III of Karlheinz Deschner’s Christianity’s Criminal History: that there are literary forgeries even in the New Testament itself.

White nationalists in the United States would do themselves a huge favour if they began to educate themselves on the New Testament theme from the point of view of history. For the leap from level 5 to level 6 it is essential to know the historians’ consensus about the New Testament. The biography of Ehrman himself is very didactic. He started his career as an evangelical fundamentalist, and only began to have doubts when he learned Greek to study the New Testament in a more scientific way, as the original New Testament is in Greek.

With entry 100 of Christianity’s Criminal History I finish my selection of translations for what will be the first volume in English in this abbreviated selection of Deschner’s work. A visitor to this site, who unlike me is a native English speaker, has volunteered to correct the syntax of my Deschner translation, which I will soon send him in a single Word document.

Given that The West’s Darkest Hour (WDH) is a place for white nationalists to awaken to the real world, from level 5 to level 6, and that the stumbling block is Christianity (and the neo-Christian ethos of the secular world), an idea has occurred to me.

In this article I said that the order of the New Testament of our Bibles is very deceptive. And that if we read it chronologically—that is, beginning with the oldest manuscript—it would be easier to see how the legendary layers were formed around the figure of Jesus. Why not put together a New Testament in the order in which it was written and sell it to the general public in printed form?:

Date written C.E.

1) James – 49

2) Galatians – 49

3) First Thessalonians – 50-51

4) Second Thessalonians – 50-51

5) First Corinthians – 54

6) Second Corinthians – 55

7) Romans – 55

8) Mark – 57-59

9) Ephesians – 60

10) Colossians – 60

11) Philemon – 60

12) Luke – 60

13) Acts – 61

14) Philippians – 61

15) First Timothy – 62

16) Titus – 62

17) Second Timothy – 63

18) First Peter – 63

19) Second Peter – 63-64

20) Matthew – 60s

21) Hebrews – 60s

22) Jude – 60s or 70s

23) John – late 80s

24) Revelation – late 80s – early 90s

25) 1 John – late 80s – early 90s

26) 2 John – late 80s – early 90s

27) 3 John – late 80s – early 90s

28) Thomas – as early as 40 or as late as 140?

I could read it in the order above and offer my comments on this site about each of the 27 canonical books of the New Testament.

I have added book 28 to the list, the Gospel of Thomas that the Jesus Seminar (mentioned on this site) included in The Five Gospels. The fact is that, although I numbered it as book 28, the Gospel of Thomas could have come before the old Gospel of Mark as it is similar to Q. But I place it as #28 in C.T.’s New Testament as its dating is uncertain. It is the only ‘apocryphal’ text that I would include in my collection.

The idea is not to copy and paste in WDH these 28 books. I’d only put my impressions here once I finish reading each book, and leave the 28 books for the printed version with my comments. We could call that printed book The Ordered New Testament, or something like that.

What do you think?

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Catholic Church Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 100

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 (7 of 7)

Although the number of Christian martyrs in the first three centuries could be calculated at 1,500 (a figure certainly problematic), although of the 250 Greek martyrs in 250 years only 20 are historical, although only written news of a couple of dozen martyrs remain and although the greatest theologian of the pre-Constantine era, Origen, says that the number of Christian martyrs is ‘small and easy to tell’, in 1959, the Catholic theologian Stockmeier continues writing:

For three centuries they were persecuted to death.

Also in the middle of the 20th century, the Jesuit Hertling writes:

It is necessary to assume a six-digit number.

Is it really necessary? Why? He himself says it: ‘The historian who critically analyses the sources and wants to relate things as they have been, constantly runs the risk of hurting pious feelings—if he does not reach the result that there were millions of martyrs’.

But the Church has not only criminally exaggerated the number of martyrs, but also its description. Still in the middle of the 20th century, the Catholic Johannes Schuck boasts (with double imprimatur), as if the history of the Church by Eusebius of the 4th century continued:

It was a fight! On the one hand the beasts of the circus, the bonfire that burns the throbbing limbs, the torture, the cross and all the torments that seemed to come out of hell like a dirty sewer. On the other hand, the unwavering strength with which Christians faced the whole world, helpless… with the heart already under the first glows of eternity.

Schuck himself rejoices that the cruel persecutions against Christians ‘produced a great benefit to the kingdom of God’, and that ‘the Church only won’. While ‘the blood of their martyrs’ deprived ‘the Church from its most valuable souls’, these, who were the best, ‘passed into the fold of the Lord by faith and the spirit of sacrifice, love and nobility of the Christians’.

And with a tide of fabrications.

Fabrications of this kind were also found in another very different, though interdependent, field of ecclesiastical politics. Just as in order to increase the faith the written statements about false martyrs were created to increase the clerical power, false catalogues of bishops were made. That is, little by little an apostolic origin was attributed to all episcopal sees.

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Catholic Church Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 99

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

Most of the written statements about the martyrs are falsified, but all of them were considered as totally valid historical documents (6 of 7)

It only remains to say that we are not talking about pious legends, but about written statements, of historical stories; that these documents also expressly claim to be the ‘correct notes’ where we can read, ‘The exact history of those who were before us has been written down by the lips of elders and reliable bishops and priests who love the truth. They saw it with their own eyes in their day’.

The Christians gave testimony of their faith with their blood in increasing groups, that in such quantities and so heroically died that the executioners ended up exhausted from the massacres. On one occasion they die with their sixteen bishops, on another 128 martyrs; then 111 men and nine women, then 275, then 8,940, then they cannot be counted since their number is greater than several thousand.

In fact, there were far fewer Christian martyrs than the world was led to believe over the centuries. Some of the true ones disappeared without a trace, their ashes were thrown into the rivers or scattered by the wind.

There were vast regions in which the martyrs were scarce or nonexistent, and as relics began to be placed in the altars, pilgrimages to distant places were organised and painful travels were carried out, if indeed they were made. The remains of known martyrs reached a high price, but the demand of pieces of martyrs was excessive, whether or not their names were known. Group martyrs enjoyed special preference:

• The 18 of Zaragoza,

• The 40 of Sebaste, all the ‘servants of arms’,

• The 70 companions of the holy monk Athanasius,

• Those who were drowned in a river, the 99 executed with St. Nicon in Caesarea/Palestine,

• The 128 who died with the holy Bishop Sadoth under the Persian King Shapur;

• The nearly two-dozen bishops and 250 clerics who reached martyrdom also in Persia,

• The 200 men and 70 women who suffered heroic martyrdom under Diocletian on the island of Palmaris,

• The 300 suicides that Prudentius invented (the most admired and read Christian author in the Middle Ages), who, to avoid being slaughtered under Valerian, threw themselves into a pit of quicklime,

• The—more stories of falsehood!—1,525 martyred saints of Umbria, the Theban legion,

• No less than 6,600 men who were apparently martyred in Switzerland (probably they alone more than all the Christian martyrs in all of antiquity),

• The thousands of martyrs that Emperor Diocletian burned alive in a church because they refused to do any ‘offering to idols’ (Roman Martyrology),

• The 10,000 Christians crucified on Mount Ararat or the 24,000 Catholic companions of St. Pappus, who under Licinius died for Christ in Antioch.

Afterwards even the figures are left untold, speaking of ‘innumerable’ martyrs. The deaths of ‘many martyred saints’ are stereotyped as ‘almost all the flock’. There are accounts of ‘the suffering of many holy women who out of love for the Christian faith were martyred in the cruelest way’. The following can be read in the Roman Martyrology:

Record of all Christians crowned with holiness and death in martyrdom, whose life, written statements and heroic deaths the Roman Catholic Church has compiled from the most secure sources and which it records and preserves for their eternal commemorative memory; with added summaries of the highlights of their lives, the reason for their conversion, their acts and their painful death.

It is understandable that very often the relics were designated with the formula: ‘whose name God knows’.

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Ancient Rome Catholic Church Karlheinz Deschner Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 98

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

 
Most of the martyrs’ acts are falsified, but all of them were considered as totally valid historical documents (5 of 7)

Following the above examples, as many Christian heroes could have died as the writer wanted. Let us compare the martyrdom of Mar Jacob in Persia with that of St. Arcadius in North Africa, which is still honoured by the Catholic Church on January 12, and also recorded in the Roman martyrology.

Like St. Jacob, Saint Arcadius is a hero and a Christian from the top of his head to the soles of his feet, that is, literally unbreakable. Confronted finally with the instruments of torment by the rabid consul, he only scoffs: ‘Do you order that I have to undress?’ And he listens to the sentence to cut him slowly one member after another with ‘happy mood’. The text continues: ‘Now the executioners rush on him and cut off the joints of his fingers, arms and shoulders, and crush the toes, feet and legs. The martyr voluntarily offered one member after another, swimming in his blood, praying aloud:

‘Lord, my God! All these members you have given me, I offer them all to you’, etcetera. And all those present swim in tears just as the saint does in blood. Even the executioners curse the day they were born.

Only the wicked Roman consul remains undaunted. When the holy confessor had cut off all the lesser members, he ordered the elders to cut off the larger members with blunt axes, so that only the trunk remained. The holy Arcadius, still alive (!) offered God his scattered limbs and shouted: ‘Happy members!’ after which—as has been said, ‘nothing but the trunk’—it followed an ardent religious sermon to the adepts of the classical world…

The editor of the gigantic Catholic work cited, which in the prologue assures us that he only wishes to ‘offer facts founded on the place (!) of the so-called legends’, and ‘only facts that are true and historically proven’, offers in this work an infinity of horrifying stories.

And starting from such horrible coarseness, still in the 20th century—with multiple authorisations of superiority—the government of the Catholic souls extracts the ‘doctrine’ with the words of none other than St. Arcadius: ‘To die for Him is to live! Suffering for Him is the greatest joy! Support, oh Christ, the hardships and adversities of this life and do not let anything divert you from the service of God. The heaven is a worthy reward for everything’.

For those who do not have enough wonder even with the martyrdom of Mar Jacob—supernatural things happen as well.

To a Christian who owes and wants to kill another Christian, the ‘strength of God’ raises him twice and almost throws him to the ground; three hours is as dead.

Saint Nerses’ head could not be cut off, not even with eighteen swords; only with a knife.

And where these heroes die, since they must die, ‘often at night armies of angels ascend and descend’. And indeed, there is no doubt about the story, as even some ‘pagan’ shepherds saw that ‘three nights the armies of angels were floating above the place of death and praising God’.

Acts of martyrs!

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