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Category: New Testament

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Christendom Communism Egalitarianism New Testament Old Testament St Paul Theology

Why Europeans must reject Christianity, 16

by Ferdinand Bardamu

 
Christianity: the grandmother of Bolshevism?
In 1933, the German historian Oswald Spengler wrote: “All Communist systems in the West are in fact derived from Christian theological thought… Christianity is the grandmother of Bolshevism.” This alone makes Christianity one of the most destructive forces in world history, a force so radioactive it destroys everything within its immediate vicinity. But how is this even possible?
Equality is such a fundamental aspect of the church’s kerygma that if it were removed the entire ideological structure of Christian orthodoxy would collapse like a house of cards. The “catholicity” of the church signifies that membership in the body of Christ is open to all men, regardless of ethno-linguistic or socio-economic differences. Salvation, because it is equally available to all, means that all men possess the same innate capacity to achieve it. There is also universal equality in sinful depravity, as well as in the possession of unmerited divine grace. Jesus’ commandment to love one’s neighbor as oneself is merely the application of universalist and egalitarian principles to human social life. In the New Testament, believers are asked to serve one another, with the aim of achieving social equality within an ecclesiastical setting.
Assimilation of Platonic idealism by Ante-Nicene theologians added a metaphysical dimension to the egalitarian pronouncements of the New Testament. When God created man, he imparted the breath of life through his nostrils. This “breath,” psyche, or anima, translated “soul,” served as the life-principle of the animate body. The equality of souls before god obtains because all bear the same imago dei or image of god. In the Garden of Eden, man lived in circumstances of natural equality. St. Augustine writes that before the Fall, no one exercised dominion or lordship over anyone else, but that all ruled equally and indifferently over the inferior creation. The natural equality that once existed in this mythical prehistory was lost because of sin, which corrupted human nature. This brought slavery and other inequalities into the world. The church believed that the kingdom of god would restore Edenic conditions at the end of time.
To the Ante-Nicene church, belief in spiritual equality was not some ossified formula to be recited by rote like the Apostle’s Creed, but an ever-present reality with real-world, “anticipatory” consequences. Gospel narratives that incorporated elements of primitive communism were received favorably by the church and declared canonical. In Luke 3, John the Baptist, a member of the communist Essenes, exhorts his followers to share their clothing and food with those who are destitute. The communist pronouncements of John foreshadow the more explicit primitive communism of Jesus.
In Luke 4, Jesus begins his ministry by inaugurating an acceptable “year of the Lord’s favor.” This is a direct reference to the Hebrew Jubilee, which came every fifty years after the completion of seven sabbatical cycles. The proclamation of Jubilee signified manumission of slaves, absolution of debt, redistribution of property, and common ownership of the land’s natural produce.
According to Leviticus, no one owned the land, except YHWH; only its usufruct could be purchased. This was not a literal year of Jubilee inaugurated by Jesus. The passages being quoted in Luke are from Isaiah, not Leviticus which contains the actual Hebrew legislation. The imagery associated with the Jubilee is used to describe the realized eschatological features of the new age inaugurated by the coming Messiah. His return symbolizes the complete reversal of the old order. The new age will bring about communistic social relations through the ethical transformation of believers. From a biblical hermeneutic standpoint, the Torah Jubilee foreshadows the greater Jubilee now realized in Jesus’ ministry.
Jesus’ economic teachings go far beyond Levitical communal sharing. They necessitate large-scale re-organization of society along egalitarian and communist lines. In Luke 6, Jesus commands his audience to give to all those who beg from them, without distinction as to friend or enemy. His condemnation of violent retaliation is closely linked to this ethic of universal sharing; the communist social arrangement envisaged by Jesus cannot flourish in an atmosphere of violence and suspicion. The eschatological age inaugurated by the Messiah is one where lending without expectation of financial reward has become a new moral obligation, one that must be carried out if one wishes to obtain treasure in heaven.
That early Christian communist practice was morally obligatory is supported by numerous passages from the New Testament. According to 1 John 3:16-17, true believers will sacrifice their lives for the good of others, especially by giving to those in need; anyone who refuses to do this cannot claim to be a Christian in good moral standing.
In the Ante-Nicene church, fellowship was not only spiritual, but included mutual aid in the form of concrete material and economic assistance. The canonical epistle of James defines true religion as caring for “orphans and widows,” an ancient Hebrew idiom for the economically disadvantaged. Those who favor the rich over the poor, instead of treating both equally, are sinners in need of repentance. They have transgressed Jesus’ great commandment to “love thy neighbor as thyself.” James says that “faith without works is dead.” What do these “works” consist of? We are informed that true faith is shown by those who feed and clothe the wretched of the earth. If one refuses to do this, one’s very identity as a Christian is placed in jeopardy.
In 2 Corinthians, Paul provides additional theological justification for early Christian communist practice using the kenosis of Christ as a reference point. Christians were expected to follow the example of Jesus, who was “rich” in his pre-existent state, but willingly “impoverished” himself so that believers could become “rich” through his “poverty.” This meant that wealthier Christian communities were morally obligated to share their abundance of riches with poorer ones. The purpose of re-distributing wealth from one Christian community to another, writes Paul, was the achievement of economic equality between believers.
The apostolic identification of “true faith” with material re-distribution led to the establishment of the world’s first welfare system and centrally planned domestic economy. While some form of primitive communism existed before the institutionalized Christian communistic practices of the first three centuries AD, these were reserved for small communities of Greek-speaking intellectuals or Jewish religious fanatics. What made Christian communism unique was its moral universalism and non-ethnocentric orientation. Given the egalitarian thrust of early Christian communist ideology, it should come as no surprise that the central organizing principle of classical Marxist economics, “From each according to his ability, to each according to his need,” was lifted verbatim from the pages of the New Testament.
Marxism-Leninism, a murderous 20th century ideology that led to the deaths of over 100 million individuals worldwide, was directly inspired by the ethical pronouncements of the New Testament. This is a source of great embarrassment to the Christian religionist. In defense, apologists emphasize the voluntary nature of communist practice in early Christianity. Yet this apologetical evasion is clearly anachronistic.
Freedom defined as the ability to choose in the absence of external coercion is a uniquely modern idea inherited from post-Enlightenment philosophies of liberalism. This idea of freedom affirms the sovereign will as one obedient to itself, but also reducible to the basic laws of the free market. However, this understanding of freedom is diametrically opposed to the one encountered in the ancient Greek philosophical tradition. In this context, there is no sharp distinction between voluntary action and involuntary obligation; individuals are not conceptualized as autonomous agents with a multitude of options to choose from.
Instead, freedom is the ability to pursue the Good without impediment; only a properly functioning will, in which the subject has fully realized his true essence, can do this. To do evil goes against the proper functioning of the will; it is not an expression of one’s individual capacity for freedom. No one willingly or voluntarily refuses to pursue the Good; rather, they lack sufficient moral training or the appropriate self-restraint.
The Christian in the ancient world was free to not worship or consume meat sacrificed to idols; he was not free to do the opposite because he was no longer pursuing the Good. A Christian who violated the prohibition against idolatry was not legitimately exercising his capacity for free will, even though the prohibition had been violated in the absence of external coercion. Instead, such an action was the result of moral ignorance or error.
The same could be said of the early Christian practice of communism. This was only “voluntary” in the sense that Christians were freely pursuing a morally acceptable outcome. If freedom is pursuit of the Good without obstruction, Christians were morally obligated to participate in the communist socio-economic practices of the church, otherwise they would not be considered righteous before god.

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Architecture Catholic Church Christendom Evil Indo-European heritage Islamization of Europe New Testament Theology

Why Europeans must reject Christianity, 15

by Ferdinand Bardamu

 
What has Christianity done for Europe?
Christianity is a violent, destructive, murderous cult. It is dangerous for the following reasons: 1.) the religion promotes the survival of the sick, the weak and the stupid at the expense of good racial hygiene. This drastically lowers population IQ and capacity for civilizational attainment, and; 2.) the cult relies on blind faith instead of rational persuasion, which has resulted in long periods of widespread chaos and bloodshed, especially during the Christianization of Europe. These dangers were even noticed by contemporary pagan writers, who immediately recognized the threat a triumphant Christianity would pose to the survival of Western culture.
Christianity never “civilized” or “domesticated” Europeans. On the contrary, Europeans were forced to endure a Neolithic existence when Christians were at the apogee of their power and influence. The church sent men of genius to monasteries or had them consecrated to the priesthood. This prevented them from passing on their genes, a significant dysgenic effect that lowered the collective European IQ. Only the pagan science and reason of classical antiquity could re-domesticate Europeans after 500 years of total intellectual darkness.
The church successfully defended Europe from invasion, argue some apologists, but nothing could be further from the truth. Charles Martel’s confiscation of church property to defend Europe from Moslem intruders was met with significant ecclesiastical opposition. If the church had succeeded in withholding the necessary funds, all Europe would have been reduced to a province of the Umayyad caliphate. Nevertheless, Martel was unable to pursue the Saracens across the Pyrenees and dislodge them from their Andalusian stronghold. The Moslems would continue their occupation of the Iberian Peninsula for 800 years, until their final expulsion by Ferdinand and Isabella in the late 15th century.
Southwestern France and Italy were periodically raided and sometimes controlled by Moslem invaders. The emirate of Sicily endured for over two centuries. Even after Norman conquest, a significant Moslem presence remained on the island. The Moslems of Sicily were finally expelled by the middle of the 13th century. The crusades to retake the Holy Land from the Saracens (1095-1291), a series of large-scale military operations under the joint leadership of papacy and feudal aristocracy, failed to achieve its primary objective. In 1204, Christian crusaders sacked Constantinople in an orgy of rape, pillage and murder. The crusaders caused so much damage that the Byzantines were unable to resist their Ottoman conquerors in 1453.
Christianity provided no adequate defense of Europe. The church only did enough to maintain herself as a viable institution. In the process, the church weakened Europe, making her ripe for conquest by the Umayyad and Ottoman caliphates.
Apologists tentatively acknowledge that although Christianity hindered scientific and technological progress, it still made “contributions” to fields as diverse as architecture and philosophy. On closer examination, these “contributions” are neither “Christian” nor worthy of being considered “contributions.” The great churches of the Middle Ages are frequently trotted out, but these have their origin in Roman building methods. The dome, the arch and the vault, the typical features of the medieval Romanesque style of architecture are all borrowed from the imperial Roman architecture of pre-Christian times. The basic architectural plan of most medieval churches is the Roman basilica, a public building reserved for official purposes. Even the Gothic style that supplanted Romanesque still employed architectural features of Roman origin. The ribbed vaulting that was typical of Gothic architecture was originally used in Vespasian’s Roman colosseum and by Hadrian in the construction of his Tibertine villa.
While acknowledging Romanesque as an “accomplishment,” the Christian religionist will conveniently ignore the almost total disappearance of Roman building methods from western Europe for almost 300 years. This was a direct result of the church’s active suppression of Western scientific and technical knowledge. From the completion of Theodoric’s mausoleum in Ravenna to the consecration of Aachen in 805, nothing of monumental significance was built in western Europe. During the intervening period, Europeans, like their Neolithic ancestors, had returned to the use of perishable materials for use in building.
Apologists for Christianity will mention Aquinas and scholasticism as the highpoints of not only medieval, but European intellectual development, even though Aquinas set European scientific and technological progress back by hundreds of years. Scholasticism was an object of ridicule and mockery during the Renaissance. Religionists mention the Christian “contribution” of the university, oblivious to the many institutions of higher learning that existed and even flourished in the ancient world. The first universities taught scholasticism, so they were the frontline in the Christian war against the pagan values of intellectual curiosity, love of progress for its own sake and empirical rationality.
In the Christian religious mind, science and technology are of Christian origin because the men doing the discovering and inventing during the Scientific Revolution were nominal Christians, like Galileo and Newton. This argument is just as absurd as arguing that the Greek invention of logic, rhetoric and mathematics were the result of Greek pagan theological beliefs because Aristotle and other ancient scientists and philosophers were pagans. No, these men were “Christians” because public avowals of atheism were dangerous in an age where even the most innocuous theological speculation could smear reputations and destroy careers. It is a glowing tribute to the courage and honesty of these men that they were able to abandon Christianity’s reliance on blind faith, often in the face of public censure, and consciously re-embrace the pagan epistemic values that produced the “Greek miracle” 2000 years before the Scientific Revolution.
Christian religionists claim that the New Testament, a collection of childish scribblings penned by semi-literate barbarians, is a great contribution to Western civilization. As has been pointed out for generations, even by other Christian religionists, the work is notorious for its use of bad grammar and unrefined literary style. Much of it was composed by Jews who were not even fluent in koine Greek. Overall, the New Testament is an inferior production compared to the meanest writers of Attic prose. Even St. Jerome, the translator of the Vulgate, expressed contempt for the crude, unsophisticated literary style of the Bible. He preferred the elegant Latin of Cicero instead.
What has Christianity contributed to Europe? The answer is nothing! No art, culture, architectural monuments, science or technology. Christianity was a massive waste of European intellectual and physical potential. Furthermore, Christianity almost destroyed Europe.
The church discarded over 99% of ancient literature, including works on science, mathematics, philosophy, engineering and architecture. This was the largest campaign of literary censorship and suppression in history, an act of cultural and physical genocide that nearly severed medieval Europe from the great achievements of classical antiquity.
This was cultural genocide because the church nearly wiped out an entire civilization and culture; this was physical genocide because the church’s deliberate eradication of secular knowledge placed millions of lives in danger, unnecessarily subjecting them to the ravages of disease, war, famine and poverty.
Far from being largely benign, the Christian church is a power-mad religious mafia. It bears sole responsibility for perpetrating the greatest crimes in history against Europeans. How long shall the Christian church escape punishment for this criminal wrongdoing? No other religion has caused as much suffering and as much damage to Europe as this spiritual syphilis known as Christianity.

______ 卐 ______

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Christendom New Testament

Why Europeans must reject Christianity, 6

by Ferdinand Bardamu

 
Christianity: bringer of ignorance
Christianity is dangerous because it elevates ignorance and stupidity over reason. In the gospel, Jesus encourages his followers to be like “sheep,” the stupidest and most docile of animals. Here, the ideal Christian is a character of low intelligence and little education. Jesus said that unless one becomes a child again one cannot enter the kingdom of heaven. In response to doubting Thomas, Jesus said: “Blessed are those who have not seen and yet have believed.” The apostle Paul echoed this point of view when he wrote “the wisdom of this world is foolishness in the eyes of god.” Through a program of religious indoctrination from cradle to grave, the church forced Europeans to accept these beliefs as so many divinely revealed truths from heaven. Widespread acceptance of these beliefs helped retard scientific and technological progress in Europe for over a thousand years.
The fathers of the church promoted “holy ignorance” as an ideal to be emulated. Tertullian is noted among patristic writers for his militant anti-intellectualism. Although one of the most prominent despisers of classical philosophy and science, he was by no means in the minority. His attitude is typical of ecclesiastical officials during the patristic and medieval periods. This long list of Christian bigots includes Tatian, a noted apologist who regarded all pagan scientific and philosophical achievement as worthless, even harmful to the Christian faithful. Clement of Alexandria, another prominent ante-Nicene writer, argued that education was not necessary for salvation. Origen donated his extensive collection of pagan literature because of the fundamental incompatibility between secular learning and Bible study. The 4th century Apostolic Constitutions, an early work of canon law considered authoritative in the east, commands the Christian believer to shun all pagan learning as “strange” and “diabolical.”
Basil of Caesarea advised the faithful: “Let us Christians prefer the simplicity of our faith to the demonstrations of human reason… For to spend much time on research about the essence of things would not serve the edification of the Church.” Ironically, Basil is considered an example of moderation by apologists for Christianity. He believed that the usefulness of pagan literature should depend on level of scriptural agreement, making philosophy and science a kind of second- or third-rate handmaiden of theology. Writings least in accord with the Bible, almost all secular philosophy and science, were to be consigned to the trash bin.
Athanasius of Alexandria scorned all secular wisdom as blasphemy against the crucified god. In his famous hagiography of St. Antony, the illiterate monk is portrayed as a wise man. Despite his illiteracy, Antony’s hermit-like existence is considered the “perfect pattern of anchoretic life.” Antony even asks visiting pagan philosophers to become just like him in his “wisdom,” even though he is ignorant of all worldly learning.
The homilies of John Chrysostom, a noted anti-intellectual of the 4th century, are filled with vile denunciations of philosophy and science. He even periodically exhorted the Christian faithful to empty their minds of all secular wisdom. John routinely spewed vitriol against the classical heritage, advocating its systematic eradication, but only to magnify the power and influence of the gospel in daily life. Preaching before an elite audience in Constantinople, John’s vision was of a radically pure and ascetic Christianity, one stripped of all pagan influence. Given his oratorical ability and considerable powers of invective, as well as high standing in the patristic canon, there can be no doubt that John’s great hatred of secular knowledge played an influential role in the church’s decision to censor and suppress the writings of classical antiquity.
John Cassian, the great spiritual guide of Latin Christendom, advised the monk to seek out the company of uneducated peasants for his own personal edification. The abbot Arsenius, a former imperial tutor, regarded his education in classical Greek and Latin as inferior to the “wisdom” of illiterate Egyptian monks. The 4th century Christian ascetic and theologian Evagrius Ponticus declared: “Blessed is the man who has attained infinite ignorance.” The 5th century Statuta Ecclesia Antiqua banned the clergy from reading pagan books, unless their anti-Christian and heretical opinions needed to be refuted. This was incorporated into the 12th century Decretum Gratiani, a source of canon law for the Roman church until 1918.
Although considered a text-based religion, Christian teachings were orally transmitted until Gutenberg’s invention of the printing press in 1440. Patristic and medieval Christianity viewed literacy in a negative light. Church tradition had always maintained that the first apostles lived in a state of “blessed ignorance.” In imitation of these men, Christians refused to teach their congregations how to read and write, especially during the first three centuries of the church’s existence.
The ante-Nicene church produced no translations of the bible for the indigenous populations of the provinces and frontiers, even though these populations were in regular contact with itinerant missionaries since the earliest days of primitive Christianity. The few patristic exhortations to Bible reading were aimed at a small minority of educated Christians. Centuries of theological controversy contributed to a view of Bible reading as a subversive undertaking. It was actively discouraged by the clergy, who ensured that the common people under their pastoral care would remain illiterate for generations. During the Middle Ages, church councils were convened to forbid the laity from having in their possession the Bible in Latin or any of the Romance languages. The penalty was burning at the stake for anyone caught translating the Bible into the vernacular.
Paideia suffered under the new ecclesiastical and Christian imperial bureaucracy. Officials of church and state had more important things to do then educate little children in the rudiments of Latin grammar and arithmetic. Illiteracy deepened and became more widespread under Christian influence. The anti-educational priorities of the church, increasing in virulence with the passage of time, discouraged more and more people from getting an education. This continued until literacy vanished from entire regions of post-Roman Europe. The Christian church’s deep-seated hostility to learning and scholarship, besides its positive estimation of ignorance and illiteracy, maintained western Europe at a prehistoric level of development for centuries.
The 4th century, which saw the triumph of Christianity, was a period of significant intellectual decline. There were no great figures in science, architecture or medicine. The 4th century could boast of no philosophers of the same caliber as Plotinus; there were no great writers or dramatists. Schools were closed, higher studies were abandoned, and the pagan libraries were sealed shut. The intellectual and artistic productions of the age were of little depth and substance. The all-pervasive Christian hostility to the life of the mind brought about this age of sterility.

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Christendom New Testament St Paul

Why Europeans must reject Christianity, 3

by Ferdinand Bardamu

 
The quintessential Middle Eastern religion
Christianity is, first and foremost, the invention of mostly illiterate 1st century Palestinian Jews, among whom Saul of Tarsus was the most influential. He later changed his name to Paul. He was the prototypical “ugly little Jew” of the ancient world. Even Paul was forced to admit that he was often denigrated by his opponents as “weak” or “unimpressive” in person. A 2nd century extra-canonical source reinforces this impression, describing the apostle as short, bald, “bandy-legged,” with long unibrow and hooked nose. He was the living embodiment of the stereotypical Jew. If Paul was merely a caricature, he would have been right at home with the Jews of Streicher’s Der Stürmer. Paul was the first to spread Christianity across the Mediterranean, imbuing the new missionary religion with a thoroughly expansionist character. He laid the groundwork of Christian theology, serving as the original catalyst for the “syphilitic” infection that has now ruined Europe.
Christianity is the quintessential Middle Eastern religion. Just because the language of the New Testament is koine Greek does not make this religion any less of a Semitic invention. To claim otherwise would be like translating the Analects of Confucius into English and then claiming that Confucianism is a Western religion because the medium used for its transmission is the English language. Even the few pagan elements in the religion, such as the Johannine prologue’s use of the Stoic Logos, is filtered through the lens of Old Testament Judaism. The Gospel narratives are Jewish legends based on Jewish ideas of Messiah, resurrection, kingdom of god and so on. Not only is Christianity thoroughly Jewish in origin, but the major theological doctrines of the New Testament are derived from the Old Testament and the intertestamental Judaism of the Greek and Hasmonean periods. The spread of Christianity across the Mediterranean was the work of enterprising, itinerant Jews.
As Christianity developed an established institutional framework within the empire, theologians began to find themselves in dialogue with Jews and pagans who were hostile to the new religion. These discussions necessitated the borrowing of Greek and Latin philosophical terminology to better express orthodox teaching with greater precision and clarity. This was done not only for apologetical purposes, but to win over cultured pagans by applying a thin veneer of intellectual respectability to the Semitic doctrines of primitive Christianity. Despite these cultural borrowings, Christianity remains a fundamentally Semitic religion.

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Ancient Rome Autobiography Christendom God Jesus New Testament

Johmann’s brief analysis


My correspondent Kurt Johmann asked me to say something about ‘A Brief Analysis of Christianity’, a section within his book A Soliton and its owned Bions (Awareness and Mind) which subtitle reads ‘These Intelligent Particles are how we Survive Death’.
As to the origins of Christianity, Johmann relies heavily on Joseph Atwill’s 2006 Caesar’s Messiah: The Roman Conspiracy to Invent Jesus. I don’t claim to have read Caesar’s Messiah, but the book has become so popular that Wikipedia has an article about it. In the last couple of years I’ve seen mentions to Atwill’s book in white nationalist forums as if it was a great discovery on the origins of Christianity.
As can be gathered from the book reviewers, Atwill tries to persuade the reader that the New Testament was written under the direction of 1st-century Roman whites. Those who know the new masthead of this site, Evropa Soberana’s essay on Rome and Judea, will find it strange that Atwill would not blame the Jews for creating Christianity. He blames an emperor of the Flavian dynasty.
A Roman fraud written by a Jewish traitor in the emperor’s pay? Really? Are we to believe that the Aryan Romans really cared about the primitive literature of distant Semites enough to go through the trouble of using the Septuagint to elaborate the New Testament, with fake Pauline and non-Pauline epistles, numinous gospel narratives and even a book of revelation that craves for a New Jerusalem right after the emperors destroyed Old Jerusalem? Is this credible taking into account that this John of Patmos was so anti-pagan that in the final book of the Bible he introduced the idea of eternal torment for non-Judeo-Christians in a lake of fire?
As can be seen in the recent entries of this site, our working hypothesis is that the authors of the New Testament were either non-Aryan Judaized gentiles or, like this John of Patmos, Hellenised Jews whose hatred for white Rome was infinite.
Also, Atwill’s assertion that Jesus was a totally a fictional character is only a possibility. I am open to such possibility, as can be seen in this article by Joseph Hoffmann. However, another possibility is that a historical Yeshua existed and a lot of literary fiction was later added onto an original, bare, all too human story that is now lost forever (e.g., what Soberana speculates about the historical Jesus in his essay).
Johmann writes: ‘Although Christianity was originally contrived and constructed [by Romans] to domesticate the recently conquered population of Judea…’ According to our recent quotations of Nietzsche in this blog it looks the other way: Christianity was originally contrived and constructed by Jews to domesticate those who recently had conquered their population of Judea.
In his brief analysis of Christianity’ Johmann also wrote:

Instead of having to accept the reality model of Christianity or of any other religion to have a good afterlife, the reality model presented in this book says that what one consciously believes about the afterlife during one’s physically embodied life has no substantial effect on what one’s afterlife experiences will be, during what will be an afterlife measured in years or many years (not Christianity’s eternity) before one reincarnates, most likely reincarnating as a human again.
Regarding Christianity’s position on sexual matters, Christianity has a long history of being hostile to sex for any purpose other than the production of children. Thus, given this emphasis on having children, Christianity, in general, has a history of being against birth control, abortion, infanticide, and homosexuality. The reason Christianity has these attitudes is because Christianity wants its current believers to have many children…

The first paragraph postulates the existence of reincarnation.
In the late 1980s and early 1990s I was heavily involved in the field of parapsychology and even published my stuff in the journal of the Society for Psychical Research. I am pretty familiar with the literature arguing for evidence of reincarnation, for example the work of Ian Stevenson. With time, after meeting in person the main intellectuals of a sceptic organization, subscribing their journal, and purchasing many books published by Prometheus Books, I became sceptical of such claims, including reincarnation.
In a blog post I cannot narrate the spiritual odyssey from my credulity in such phenomena to my apostasy: I would need a whole autobiographical book recounting my inner experiences from December 1978 to May 1995. Suffice it to say that I am familiar with the work of Sue Blackmore. Sue has written a lot about out-of-body experiences, that Johmann mentions elsewhere in his book. She says such experiences may have a more prosaic, parsimonious explanation than the paranormal one (incidentally, in a Seattle café I sat with Sue and other attendees during one of the sceptical conferences that we all attended).
As to the second paragraph by Johmann cited above, not only Christianity has been hostile to sex for any purpose other than the production of children. Other cultures and religions, even the Nazis, had a history against Aryan birth control, abortion, infanticide, and homosexuality.
This said, I basically agree with the last paragraph against Christianity in Johmann’s text: that prayer is silly because, as Johmann put it, ‘is only “heard” by one’s own unconscious’, and that trying to solve our problems with prayer, begging the god of the Jews to help us, only forfeits our duty of hard, Aryan work in the real world.

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Christendom Eduardo Velasco Jerusalem Jesus Judaism Judea v. Rome Nero New Testament St Paul Tacitus

Apocalypse for whites • XII

by Evropa Soberana [1]

 

‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel’.

—Matthew, 2:6

‘…which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel’.

—Luke 2: 31

‘You worship what you do not know; we worship what we do know, for salvation is from the Jews’.

— John 4:22

‘Christus, from whom the name [Christians] had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judæa, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular’.

—Tacitus, Annals, 15: 44, about the persecution decreed by Nero.

 
Iesvs Nazarenvs Rex Ivdaeorvm
Yosef (a.k.a. Joseph), Jesus’ father, was a Jew from the House of David. But since Yosef supposedly did not intervene in the Virgin’s pregnancy, we will go on to examine the lineage of Miriam (a.k.a. Mary).
Luke the Evangelist was an individual from Antioch, in present-day Turkey. According to him, this woman was from the family of David and the tribe of Judah, and the angel who appeared to her predicted that a son would be born to whom Jehovah ‘will give him the throne of David, his father, and he will reign in the house of Jacob’.
According to the gospel story, Jesus was born in Bethlehem. In the Gospel of Matthew (1: 1) he is associated with Abraham and David, and in that same gospel (21: 9) it is described how the Jewish crowds in Jerusalem acclaim Jesus by shouting ‘Hosanna to the Son of David!’ without mentioning, of course, the ‘wizards of the East’ who visited the Messiah by following a star and asking ‘Where is the king of the Jews who was born?’ (Matthew, 2: 1-2).
Jesus, who never intended to found a new religion but to preserve pure the Orthodox Judaism made it clear, ‘I have not come to repeal the Law [of Moses, the Torah] but to fulfil it’ and, enraged to see that the Jerusalem temple was being desecrated by merchants, he threw them with blows. This Jewish agitator, like an Ayatollah, did not hesitate to face—with the authority given to him by being called rabbi—the other Jewish factions of his time, especially the Sadducees.[2]
Jesus surrounded himself with a circle of disciples among whom we could highlight the mentioned Simon the Zealot, Bartholomew (of whom Jesus himself says in the Gospel of John, where he is called Nathanael, ‘here is a true Israelite’); Judas Iscariot (who betrayed him to the Sadducees for money), Peter, John and Matthew.[3] Although there is not much information about the rest of the Apostles, it is necessary to remember that, until the trip of Paul (also Jewish) to Damascus after the death of Jesus, in order to be a Christian it was essential to be a circumcised, orthodox and observant Jew.
That the doctrine of Jesus was addressed to the Jews is evident in Matt. 10:6, when he says to the twelve apostles: ‘Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel’. The phrase implies to rescue those Jews who have strayed from the Law of Moses. This was because ‘if you believed in Moses you would believe me’ (John, 5:46).
In the year 26, Tiberius, who had expelled the Jews from Rome seven years before in times when the zeitgeist was fully anti-Semitic, appointed Pontius Pilate as a procurator of Judea, a Spaniard born in Tarragona or Astorga: the only decent character of the New Testament according to Nietzsche.
After the incident with the banners of Pompey, the Jews had obtained from previous emperors the promise not to enter Jerusalem with the displayed banners, but Pilate enters parading in the city, showing high the standards with the image of the emperor. This, the golden shields placed in the residence of the governor, and the use of the money of the temple to construct an aqueduct for Jerusalem (that transported water from a distance of 40 km), provoked an angry Jewish reaction. To suppress the insurrection, Pilate infiltrated the soldiers among the crowds and, when he visited the city, gave a signal for the infiltrated legionaries to take out the swords and start a carnage.
In the year 33, after various skirmishes of the Jesus gang with rival factions—particularly with the Sadducees, who at that time held religious power and saw with discomfort how a new vigorous faction arose—, Pontius Pilate orders the punishment of Jesus, at the request of the Sadducees. Jesus is scourged and the Roman legionaries, who must have had a somewhat macabre sense of humour and who knew that Yeshua proclaimed himself Messiah, put a crown of thorns and a reed in his right hand, and shout at him with sarcasm ‘Hail, king of the Jews!’ (Matthew 27: 26-31 and Mark 15: 15-20). When they crucified him they placed the inscription I.N.R.I. at the top of the cross: IESVS NAZARENVS REX IVDAEORVM (Jesus Nazarene King of the Jews).
Yeshua of Nazareth, known to posterity as Jesus, was one of many Jewish agitators who were in Judea during the turbulent Roman occupation. Executed around the year 33 during the reign of Tiberius, his figure would be taken by Saul of Tarsus (a.k.a. Paul): a Jewish Pharisee marvelled at the power of subversion that enclosed the sect founded by Jesus.
Jesus was, then, one of many Jewish preachers who, before him and after him, proclaimed themselves Messiah. Only that, in his case, Saul of Tarsus (now Turkey) would soon call him, instead of masiah, Christus: the Greek equivalent of ‘Messiah’. After changing his name to Paul he preached the figure of ‘Christ’, indissolubly linked to the rebellion against Rome, throughout the empire, deciding that Christianity should be spread out of its narrow Jewish circle and introduced in Rome.
 
________________
[1] Slightly modified by the Editor of this site.
[2] Note of the Ed.: The split of early Christianity and Judaism took place during the first century CE. Traditional Christian doctrine aside, it is more likely that the point of conflict between Jesus and the religious authorities was political rather than religious. It had its roots right after the driving of the traders from the Temple of Jerusalem. Jesus thus came into direct conflict with the High Priest, a Sadducee: the one who officiated the Temple.
The texts known as the ‘New Testament’, written not in Jesus’ Aramaic but in Greek, are Christian propaganda when, later, the early church entered in conflict with the Pharisees. (At the time that the gospels were edited the Sadducees had lost their leadership and the Pharisees were the sole repository of religious authority.) Although the evangelists specifically mention the Pharisees as those who Jesus scolds—even the author of this essay (which is why I modified his text)—, modern scholars postulate that the fight of the historical Jesus was with the Sadducee faction of Judaism: the bourgoise priesthood that represented the Temple, the collaborators with Rome.
On the other hand Talmudic Judaism, as known today, is the offshoot of Pharisee theology with Jews already in the Diaspora.
No Sadducee documents survived Titus’ conquest of Jerusalem. It is likely that, by editorial intervention, the name ‘Pharisees’ was substituted for the original ‘Sadducees’ in several gospel verses, in times that early Christians clashed with the Pharisees. In future instalments of the Kriminalgeschichte series (Volume III) we will see the extent of the tampering of gospel verses by the early Church.
[3] Note of the Ed.: Not to be confused with Matthew the Evangelist, a Greek-speaking author who never met Jesus in the flesh.

Categories
Americanism Civilisation (TV series) Eduardo Velasco Fair Race’s Darkest Hour (book) Francis Parker Yockey Kenneth Clark New Testament

Against the City upon a Hill

After Lulu Press deplatformed me last month, I became tempted to open an account in Amazon’s Create Space so that my Day of Wrath and the other volume I complied, The Fair Race’s Darkest Hour, may be easily available as softcover books.
If Amazon doesn’t deplatform me, in the 2018 edition of the latter I’ll remove my introductory remarks for each chapter (remarks that still can be seen as a PDF here) and also thirteen essays (PDF here). This does not mean that the removed essays from several authors are unimportant. It means that only the texts that caused a huge impact on my worldview will remain.
However, since the 2018 edition will include the long essay that I’m presently translating the weekdays, ‘Apocalypse for whites’, I won’t be able to assemble it until I finish the translation:
 

CONTENTS [revised February 2018]:

Our 14 words 3
Preface: The ultimate conclusion 5
The Fair Race’s Darkest Hour
Part I Basics 9

Worst generation ever! – B.P.S. 10
The depth of evil – Andrew Hamilton 14

Part II The Judeo-Christian problem 16

Seeing the forest – William Pierce 17
Rome contra Judaea; Judaea
contra Rome – Evropa Soberana 26
Arrows and comments – Jack Frost 115
Burn them all! – Albus 134

Part III On the need to undemonize Hitler 135

Hellstorm – J. A. Sexton 136
Manu Rodríguez’s first letter 146

Part IV The Aryan problem: Gold over blood 149

Heroic materialism – Kenneth Clark 150
History of the white race – William Pierce 153

Part V Nordicism 261

March of the titans – Arthur Kemp 271
The black man’s gift to Portugal – Ray Smith 273
What race were the Greeks and Romans? – J. H. Sims 279

Part VI Translated texts of Evropa Soberana 289

Were the Greeks and Romans blond
and blue-eyed? 290
The new racial classification 310
Sparta and its law 371

Part VII Our New religion: Hitlerism 469

For the Hitler Youth – Helmut Stellrecht 470
National Socialist worldview – SS pamphlet 471
Rockwell – William Pierce 481
Faith of the future – Matt Koehl 514

Part VIII Transvaluation of values 525

Polarities – Francis Parker Yockey 527
Manu Rodríguez’s second letter 529
New tablets of stone 531

 
You will notice that the table of contents includes the text of Civilisation’s chapter, ‘Heroic materialism’ by Lord Kenneth Clark. Yesterday I said that, culturally, the US has been inferior to Germany (at least before the Germans betrayed themselves). I’ll illustrate it with today’s article at Occidental Dissent, ‘Techno-Traditionalism is Feasible’. The author argues that traditionalism is compatible with modern technology because some very modern cities thrive even under Sharia.
This is the wrong paradigm. The right paradigm would be to compare—and here’s why I include Lord Clark’s text on New York—an unhealthy Aryan city with a healthy Aryan city. Francis Parker Yockey summarised this view with crystal-clear prose in his essay about the enemy of Europe (Americanism).
I won’t elaborate much in a single post except saying that in the 1990s I worked in Houston downtown, which reminds me the picture that the author chose for the Occidental Dissent article. We only have to contrast the soulless edifices we see when going to work with Raphael’s town square and see how anti-Aryan, and Judaized, our large cities have become. This is what the Spanish blogger says in my previous post:

All these quotes point to a stubborn ideological as well as military confrontation, in which both Rome and Judea were going to think a lot for a final solution: a conflict that would influence History in a huge way and, therefore, cannot be ignored under any pretext. This article tries to give an idea of what the old clash of the East against the West meant.

Today’s Americans are clueless that they lost the cultural war since the pilgrims considered themselves Israelites that would found a City upon a Hill: a phrase from the parable of Salt and Light in Jesus’ Sermon on the Mount in Matthew 5:14.
Hopefully, my translations of Evropa Soberana in the next weeks will throw some light into the subject of why we must reject any sort of Judaization of the West, especially the religion of our parents.

Categories
Jesus New Testament

Fictional New Testament

I started to type directly from Randel Helms’ Gospel Fictions for this blog (as there’s no online PDF) on May of 2012 and finally finished yesterday my excerpts of it. The excerpted series can now be read from the beginning at my Ex Libris page (here).
Don’t miss the 7th chapter, ‘Resurrection fictions’. The resurrection stories are even more plagued with internal contradictions among the evangelists than the stories about the crucifixion.
I hope those who are still struggling with the religion of our parents will see it’s not possible to ascertain who the ‘historical Jesus’ was, if such a character existed.

Categories
Christendom New Testament

Gospel Fictions, 6


 
Below, part of Gospel Fictions’ sixth chapter, “The Passion narratives” by Randel Helms (ellipsis omitted between unquoted passages):


The story of the garden of Gethsemane is one of the most moving fictional creations in the New Testament. Though Mark’s Gospel is the first to tell the story in written form, its origins in the Old Testament are more clearly revealed in Luke’s version, whose vocabulary betrays its origins in Septuagint III Kings 19, the story of Elijah’s fleeing from Ahab and Jezebel.
The account is obviously fictional, since there could have been no witness to Jesus’ agony in the garden after he left his followers; they were all, according to the story, asleep.
 
Judas’ suicide
Mark had said nothing about the fate of Judas Iscariot after Jesus’ arrest, only that the priests promised to pay him money, not even indicating whether the money was ever paid. But the Christian sense of retribution could not rest with this, and soon legends were circulating that Judas died horribly. Luke knew one of these legends:

This Judas, be it noted, after buying a plot with the price of his villainy, fell forward on the ground, and burst open, so that his entrails poured out. This became known to everyone in Jerusalem, and they named the property in their own language Akeldama, which means “Blood Acre.” (Acts 1:18:19)

[Matthew on the other hand wrote:]

So Judas threw the money down in the temple and left them, and went and hanged himself. (Matt. 27:5)

That there were two such legends also accounts for the two different stories about Judas’ death: he hangs himself in Matthew and burst open in Acts. Both versions of the death are based on oracular readings of the Old Testament.
 
The Crucifixion
That Jesus was crucified by the Romans—the usual method of executing rebels—is the historical basis of the Gospel accounts of Jesus’ death (Mark 15, Matt. 27, Luke 23, John 19); the accounts are nevertheless fiction, composed for theological purposes.
If, as many hold, the author of the Fourth Gospel knew Mark’s work, why did he assert so strongly, contradicting Mark, that Jesus carried his own cross? Again the answer is a matter of theology rather than history. The Fourth Gospel was written, in part, as an attack upon Gnostic Christianity, which held that the Son of God was not really crucified; some Gnostics in fact held that Simon of Cyrene not only carried the cross, but was himself killed upon it. John dealt with that argument simply by eliminating Simon altogether.
Moreover, John had an entirely different picture of Jesus’ condition at the crucifixion. In the Synoptics, the implication is that Jesus is too weak, following his scouring and beating, to carry his own cross; but for John, Jesus is entirely triumphant throughout the passion. John presents no cry of dereliction from the cross (“My God, my God, why hast thou forsaken me?”) but instead insists that the dying words were a cry of triumph: “It is accomplished!” (19:30). Such a figure was quite capable of carrying a cross.
Mark continues: “The hour of the crucifixion was nine in the morning” (the third hour, Roman time—Mark 15:25); John, however, tells us that “It was the eve of Passover, about noon,” when Pilate “handed Jesus over to be crucified.” Thus, we cannot know the hour of crucifixion. Nor, in fact, did the evangelists know: their times were fictional creations, parts of a theological framework.

Categories
Christendom Kriminalgeschichte des Christentums (books) New Testament St Paul

Kriminalgeschichte, 19


Editor’s note: Modern scholarship differs from the traditional view that the Book of Revelation was penned by John the Apostle. Taking into account the author’s infinite hatred of the Romans precisely in the aftermath of the destruction of the Temple of Jerusalem (‘lake of fire’, etc.), my educated guess is that ‘John of Patmos’ probably had Jewish ancestry.
 

______ 卐 ______

 

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

 
Anti-pagan hate in the New Testament
Paul’s preaching against the pagans was far more moderate than against ‘heretics’ and Jews. Often, he tries to counter them, and manifestations of clear preference in favour of ‘idolaters’ are not uncommon. Just as he wanted to be an ‘apostle of the Gentiles’, and says that they will participate in the ‘inheritance’ and promise them ‘salvation’, he also adhered to pagan authority, which he says ‘comes from God’ and represents ‘the order of God’ and ‘not from one who girds the sword’. A sword that, incidentally, finally fell on him, and that counting that, in addition, he had been flogged in three occasions despite his citizenship, and imprisoned seven times.
Paul did not see anything good in the pagans, but he thinks that they ‘proceed in their conduct according to the vanity of their thoughts’, ‘their understanding is darkened and filled with shadows’, have ‘foolish’ heart, are ‘full of envy’ with ‘homicides, quarrelsome, fraudulent and evil men, gossipers’, and ‘they did not fail to see that those who do such things are worthy of death.’
All this, according to Paul (and in this he completely agreed with the Jewish tradition so hated by him), was a consequence of the worship of idols, which could only result in greed and immorality; to these ‘servants of the idols’ he often names them with the highwaymen. Moreover, he calls them infamous, enemies of God, arrogant, haughty, inventors of vices, and warns about their festivities; prohibits participation in their worship, their sacramental banquets, ‘diabolical communion’, ‘diabolical table’, ‘cup of the devil’. These are strong words. And their philosophers? ‘Those who thought themselves wiser have ended up as fools’.
We can go back even further, however, because the New Testament already burns in flames of hatred against the Gentiles. In his first letter, Peter does not hesitate to consider as the same the heathen lifestyle and ‘the lusts, greed, drunkenness and abominable idolatries’.
In the Book of Revelation of John, Babylon (symbolic name of Rome and the Roman Empire) is ‘dwelling with demons’, ‘the den of all unclean spirits’; the ‘servants of the idols’. It is placed next to the murderers, together with ‘the wicked and evildoers and assassins’, the ‘dishonest and sorcerers… and deceivers, their lot will be in the lake that burns with fire and brimstone’ because paganism, ‘the beast’, must be ‘Satan’s dwellings’, where ‘Satan has his seat’.
That is why the Christian must rule the pagans ‘with a rod of iron, and they will be shredded like vessels of potter’. All the authors of the first epoch, even the most liberal as emphasized by E.C. Dewik, assume ‘such enmity without palliatives’.