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Category: Constantine

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Constantine Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 64


Editor’s note: Is this the nose of an Aryan? St. Augustine was, in the world of the ideas of the decaying Roman Empire, what Constantine was for the State. Below, an abridged translation from the opening page of Karlheinz Deschner’s chapter on Augustine in Kriminalgeschichte des Christentums:
 

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Chapter 20: The Father of the Church Augustine
(354-430)

‘Augustine is the greatest philosopher of the patristic age and the most brilliant and influential theologian of the Church, full of ardent love for God and selfless altruism, surrounded by the soft glow of infinite goodness and the most attractive affability’.

—Martin Grabmann

‘As a brilliant thinker, acute dialectician, intelligent psychologist, of a rare religious ardour, at the same time an affable man, Augustine was already during his life the great guide of the Latin Church. For the later time, his importance cannot be greater’.

—E. Hendrikx

‘The force that moves me is love’.

—Augustine

‘Hidden vengefulness, petty envy, became master! Everything wretched, intrinsically ailing, and invaded by bad feelings, the whole ghetto-world of the soul was at once on top! One needs but read any of the Christian agitators, for example, St. Augustine, in order to realise, in order to smell, what filthy fellows came to the top’.

—Friedrich Nietzsche The Antichrist § 59

Categories
Ancient Rome Architecture Art Christendom Constantine Destruction of Greco-Roman world Emperor Julian Indo-European heritage

Why Europeans must reject Christianity, 13

by Ferdinand Bardamu

 
Christianity: bringer of violence and bloodshed
Word of mouth is notoriously ineffective as a means of spreading religious propaganda. This explains why Christianity’s growth remained largely unspectacular until the early 4th century. Of course, the primary reason for the Christianization of the empire was the conversion of Constantine to the new religion. The influence of Christianity in the empire was continuously reinforced and strengthened by the imperially coercive legislation of his successors. Christianization also sanctioned acts of religious violence against pagans, which contributed significantly to the religion’s spectacular growth in numbers and influence. Christianity unleashed a wave of violence that nearly drowned Europe in an ocean of blood. Without Constantine, and the religious violence of his successors, Christianity would have remained just another competing religion in the provincial backwaters of the empire, like Mithraism or the Eleusinian Mysteries.
The imperial policy of Christianization was further aided by the religion’s intrinsic advantages over rival philosophical and religious belief systems, making it more palatable to the ignorant masses. This facilitated its rapid spread across the empire until, by the reign of Theodosius in the late 4th century, most urban areas were predominantly Christian. These advantages included the egalitarian ethos of the Christian church. Unlike Mithraism, which was elitist, Christianity accepted all potential recruits, regardless of ethno-linguistic or socio-economic difference. The Christians of the first three centuries practiced a form of primitive communism. This attracted the chronically indigent, as well as freeloaders. Another advantage was the child-like simplicity of Christian doctrine.
The Crisis of the 3rd century, where rival claimants fought each other for the title of Caesar, was an internecine conflict lasting for decades. It produced widespread economic instability and civil unrest. This disruption of daily life encouraged men and women to seek refuge in the mystery religions, but also Christianity, which offered easy answers in an increasingly chaotic and ugly world. The Christian religion promised life everlasting to those who successfully endured tribulation on earth.
Passage of the edict of Milan in 313 meant that Christians would go from being a persecuted minority to a persecuting majority. Although persecution of religious dissidents had occurred before Constantine, such events were comparatively rare. Roman “persecution” of Christianity was mild and sporadic. It was not even religious in nature, but political; Christians refused to swear loyalty to the state by offering the pinch of incense to the emperor’s genius. Christians were not so much persecuted as they were subjected to Roman police action for disobeying the laws of the land. In contrast, Christian persecution of pagans and heretics was entirely motivated by religious hatred. It combined the authoritarian anti-pagan legislation of the emperors with the bigotry of the clergy and the violence of the Christian mob.
The first repressive laws against paganism were passed by Constantine. In 331, he issued an edict that legalized the seizure of temple property. This was used to enrich church coffers and adorn his city of Constantinople. He redirected municipal funds from the curiae to the imperial treasury. The curiae used these funds for the construction and renovation of temples, as well as for pagan banquets, processions and festivals. The redirection of municipal funds significantly diminished the influence of paganism in the public sphere. Constantine also showed preference for Christians when considering prospective candidates for government posts. For the first time in the empire’s history, conversion to Christianity was considered an attractive proposition.
Pagan temples and statuary were first vandalized and destroyed under Constantine. Christians believed that this first wave of iconoclasm was in fulfillment of scriptural command: “Ye shall destroy their altars, break their images, and cut down their groves; . . . for the Lord, whose name is Jealous, is a jealous God” (Exod. 34.13f). The earliest Christian iconoclasm included the partial destruction of a Cilician temple of Asklepios and the destruction of temples to Aphrodite in Phoenicia (ca. 326 AD).
Constantine’s sons, Constans and Constantius II, followed in their father’s footsteps. In 341, Constans issued an edict banning animal sacrifice. In 346, Constans and Constantius II passed a law ordering the closure of all temples. These emperors were egged on by the Christian fanatic Firmicus Maternus who, in an exhortation addressed to both emperors in 346, called for the “annihilation of idolatry and the destruction of profane temples.” The fact that pagans continued to occupy important posts in the imperial administration made it difficult to legislate the active destruction of temples, statuary and inscriptions without alienating a large segment of the empire’s population. Nevertheless, Constantine’s sons turned a blind eye to private acts of Christian vandalism and desecration.
After the death of Constantius II, Julian was made emperor in 361. Having succumbed to the influence of pagan tutors in his youth, he developed a deep hatred for the “Galilean madness.” Accession to the throne allowed him to announce his conversion to Hellenism without fear of retribution. Julian set about reversing the anti-pagan legislation first enacted by his uncle. He re-opened the temples, restored their funding and returned confiscated goods; he renovated temples that had been damaged by Christian vandals; he repealed the laws against sacrifice and barred Christians from teaching the classics. Julian’s revival of pagan religious practice was cut short in 363, when he was killed in battle against the Persian Sassanids.
His successor Jovian revoked Julian’s edicts and re-established Christianity as most favored religion in the empire. The emperors who came after Jovian were too occupied with barbarian invasion to be concerned with internal religious squabbles; it was more expedient to simply uphold the toleration imposed on pagans and Christians alike by the Edict of Milan. Anti-pagan conflict again came to the forefront with Gratian. In 382 he angered pagans by removing the altar of Victory from the Senate. In the same year, Gratian issued a decree that ended all subsidies to the pagan cults, including priesthoods such as the Vestal Virgins. He further alienated pagans by repudiating the insignia of the pontifex maximus.
In 389, Theodosius began his all-out war on the old Roman state religion by abolishing the pagan holidays. According to the emperor’s decrees, paganism was a form of “natural insanity and stubborn insolence” difficult to root out, despite the terrors of the law and threats of exile. This was followed by more repressive legislation in 391, which re-instated the ban on sacrifice, banned visitation of pagan sanctuaries and temples, ended imperial subsidies to the pagan cults, disbanded the Vestal Virgins and criminalized apostasy. He refused to return the altar of Victory to the Senate house, in defiance of pagan demands. Anyone caught performing animal sacrifice or haruspicy was to be arrested and put to death. In the same year, the Serapeum, a massive temple complex housing the Great Library of Alexandria, was destroyed by a mob of Christian fanatics. This act of Christian vandalism was a great psychological blow to the pagan establishment.
Pagans, dissatisfied with the imperially-sponsored cultural revolution that threatened to annihilate Rome’s ancestral traditions, rallied around the usurper Eugenius. He was declared emperor by the Frankish warlord Arbogast in 392. A nominal Christian, Eugenius was sympathetic to the plight of pagans in the empire and harbored a certain nostalgia for pre-Christian Rome. He restored the imperial subsidies to the pagan cults and returned the altar of Victory to the Senate. This angered Theodosius, emperor in the east. In 394, Theodosius invaded the west and defeated Eugenius at the battle of Frigidus in Slovenia. This ended the last serious pagan challenge to the establishment of Christianity as official religion of the empire.
Apologists for Christianity argue that imperial anti-pagan legislation was more rhetoric than reality; their enforcement would have been difficult in the absence of a modern police state apparatus. This objection is contradicted by archaeological and epigraphic evidence. First, based on stratigraphic analysis of urban temples, cult activity had virtually ceased by the year 400, after passage of the Theodosian decrees. Second, temple construction and renovation declined significantly under the Christian emperors. In Africa and Cyrenaica, temple construction and renovation inscriptions are far more common under the first Tetrarchy than the Constantinian dynasty, when pagans still constituted a significant majority of the empire’s citizens. By the end of the 4th century, the authoritarian legislation of the Christian emperors had seriously undermined the strength and vitality of the old polytheistic cults.
The emperors did not stop with the closure of pagan religious sites. In 435 AD, a triumphant Theodosius II passed an edict ordering the destruction of all pagan shrines and temples across the empire. He even decreed the death penalty for Christian magistrates who failed to enforce the edict. The Code Justinian, issued between 529 to 534, prescribes the death penalty for public observance of Hellenic rites and rituals; known pagans were to seek instruction in the Christian faith or risk property confiscation; their children were to be seized by officials of the state and forcibly converted to the Christian religion.
Imperially mandated closure of all urban temples resulted in the privatization of polytheistic worship. This further exacerbated the decline of the pagan religious cults because of the object-dependent nature of ritual practice, which could not be fully realized in the absence of statuary, processions, festivals, lavish banquets and monumental building. In urban areas, imperial legislation was clearly effective. This was ruthlessly enforced by professional Christians and zealous magistrates, who used the additional muscle of the Roman army to get their own way, especially when preaching and public example failed.
Pagan rites and rituals were still observed at rural sanctuaries and temples for some time after the closure of urban centers of worship. These remained off the beaten track, so to speak, and were harder to shut down.
Churchmen like the fiery John Chrysostom, cognizant of this fact, exhorted the rich landowning class of the east to convert the heathen on their country estates. Those who allowed pagan worship on their rural properties were just as guilty of violating imperial anti-pagan legislation as the pagans themselves. Itinerant Christian evangelists, like Martin of Tours, fanned out across the countryside, winning souls for Christ through a campaign of intimidation, harassment and violence. In the end, aggressive evangelism, privatization of pagan religious practice and social marginalization ensured the death of paganism in rural areas.
Christianization of the empire was complete by 600 AD, although it is unclear to what extent Christ was considered just another deity to be worshipped alongside the old pagan gods.

Categories
Celsus Christendom Constantine

Why Europeans must reject Christianity, 4

by Ferdinand Bardamu

 
A religion for simple-minded folk
Scholars have long noted the great appeal Christianity has always had for the lowest dregs of humanity. Few intellectuals were ever attracted to the religion; those who converted became anti-intellectual extremists who turned their back on Western culture and civilization.
The 2nd-century Latin theologian Tertullian, one of the most bigoted Christian anti-intellectuals to have ever lived, famously asked:

What indeed has Athens got to do with Jerusalem? What concord is there between the Academy and the Church?… We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief.

Contemporary pagan philosophers frequently observed that the earliest converts were drawn from the ranks of stupid, ignorant people. Celsus, an early pagan critic of the new religion, wrote that it was Christian policy to turn away the wise and the educated; only boys, fools and slaves were considered as potential converts. “Their favorite expressions,” wrote Celsus, “are ‘Do not ask questions, just believe!’ and: ‘Your faith will save you!’ ‘The wisdom of this world,’ they say, ‘is evil; to be simple is to be good.'”
The educated pagan was contemptuous of folk belief. To be worthy of belief, religions had to be logically consistent and empirically grounded. They had to have some basis in science and philosophy. Anything else was “superstition.” In classical antiquity, superstition was defined as fear of “daemons” and belief in the supernatural causation of natural and physical phenomena, such as disease.
To the pagan intellectual, Christianity embodied everything they hated about superstition. What made Christianity especially reprehensible was that it had inherited all the worst features of Judaism, namely intolerance and bigotry. The religion also spread like a contagious disease. As the pagan intellectual saw it: Christianity was devised and spread by ignorant men for the benefit of ignorant men, especially because of its close resemblance to the superstitious beliefs of the masses. The triumph of Christianity led to a complete reversal of elite pagan values in late antiquity. The educated man now embraced wholeheartedly the beliefs of the semi-barbaric multitudes.
St. Augustine, originally educated in the classical curriculum and trained in rhetoric, could state with confidence that all diseases were of supernatural origin, in open defiance of well-established Greek medical practice. Whereas before Constantine, there existed a significant gap between the beliefs of the educated pagan and the hoi polloi, after Constantine, there was no such gap. For the first time in classical antiquity, the elite and the masses were indistinguishable in terms of belief, with all naively subscribing to veneration of saints, their relics and miracles.
The triumph of Christianity in the West was the triumph of a profound ignorance that lasted centuries.

Categories
Christendom Constantine Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 51

Editor’s note:
As far as Aryan decline is concerned the claim that, compared to the Jewish problem, Christianity is like a megalodon next to a white shark, is a very serious accusation. So much so that, from this entry on the criminal history of Christianity, I will be adding the footnotes that appear in the book by Karlheinz Deschner.
Since I went nuclear on Xtianity, the donations to this site have been dramatically reduced. In case I receive more donations (which would ease the burden of having to go out to the street to find, through petty jobs, how to put some bread on my table) I will include, in the printed version, those footnotes that have been missing in this blog.
Take note that the footnotes that I’ll be adding still lack the general bibliography, which will be ready as I finish the abridgment of this first volume.
Below, Deschner’s text:
 

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Constantinople – like a civil war
In Constantinople, at the end of the year 338, the enraged follower of Nicaea, Archbishop Paul—the assassin of Arius according to the Arians—was sent back into exile, chained, to whom Constantine had already exiled in the Pontus. (Actually, the news about his life and his destiny are very contradictory.) His successor, Eusebius of Nicomedia, the prominent protector of Arius, died about three years later.
With imperial authorisation, Paul, who lives as an exile with the Bishop of Rome, returns in the year 341. The fanatical Asclepius of Gaza, also with the permission of Constantine, returns from his exile and prepares the entry of the patriarch, with a whole series of deaths, including inside the churches. It prevails a ‘situation analogous to that of a civil war’ (Von Haehling).
Hundreds of people are killed before Paul makes his triumphal entry into the capital and excites the spirits of the masses.

Macedonius, the semi-Arian who was his old enemy, is called anti-bishop. However, according to the sources, the main fault of the constantly increasing bloody disorders is Paul’s. The cavalry general Hermogenes, commissioned by the emperor in 342 to restore order—the first intervention of the army in an internal conflict of the Church—, is cornered by the followers of the Catholic bishop in the church of St. Irene, the church of peace, who, after setting fire to the temple, kill Hermogenes, and drag his corpse through the streets, bound by the feet.
Direct participants: two ascribed to the patriarch, the sub-deacon Martyrdom and the lector Martian, according to the Church historians, Socrates and Sozomen. The proconsul Alexander managed to flee. Nor in Constantinople do the revolts of religion cease; only in one of them 3,150 people lost their lives. However, Patriarch Paul, led away by the emperor himself, is taken from one place of exile to another until he dies in Armenia, allegedly strangled by Arians, and Macedonius remains for a long time as the only supreme pastor of the capital.[1]
After the triumph of Orthodoxy, in the year 381 Paul’s body was moved to Constantinople and it was buried in a church taken from the Macedonians. Since then, that church has his name.[2]
 
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Note of the translator: As stated above, the footnotes still lack the general bibliography, which will be ready as I finish the abridgment of this first volume.
[1] Hilar, frg. hist. 3. Athan. de syn. 22 f. apol. 20; 29,3; 30,1; hist. Arian. 7. apol. c. Arian. 6,25. apol. de fuga sua 3,6. Socr. h.e. 2,6 f.; 2,12 f. Soz. 3,4 f; 3,7,5 f; 3,5. Liban, or. 1,44; 1,59; 59,94 f. Theodor. h.e. 2,2; 2,5. RAC 1860. LThK 1st ed. III 860 f, IV 760, VIII 47, IX 698. Kraft, Kirchenväter Lexikon 210. Altaner 203. Lecky II 159. Lippl. XI. Schwartz, Zur Geschichte des Athanasius (1904) 341; (1911) 479 f, 489 f, 511 f. Seeck, Untergang IV 52, 71 f. Stein, Vomrömischen 207 f, 233. Baur, Johannes 157. Caspar, Papsttum 1138 f. Ehrhard, Die griechische und die lateinische Kirche 41. Telfer, Paul of Constantinople 31 f. Tinnefeid 177 f. Klein, Constantius II 71 f. V. Haehling, Die Religionszugehörigkeit 244 f.
[2] Socr. 5,9. Soz. 7,10. Rauschen 116.

Categories
Constantine Der Antichrist (book) Eduardo Velasco Francis Parker Yockey Friedrich Nietzsche Judea v. Rome Matt Koehl

Purple nationalists

‘Apocalypse for Whites’ (original title, ‘Rome vs. Judea’) explains wonderfully the whys of my obsession with translating Deschner’s work, Kriminalgeschichte des Christentums: the criminal history of Christianity. No single racialist text has produced such an absolute eureka! moment in my intellectual life as ‘Apocalypse for Whites’. Compared to this mother of all redpills, all the output from webzines such as The Occidental Observer or Counter-Currents seem like mere purple pills: an intermediate colour between blue and red. They promise to unplug you but in the end they take you back to the Matrix because the editors are still sleeping.
Let’s recognise it: the Spaniard Evropa Soberana is a genius. Not only did he develop the New Racial Classification with a colleague. He also wrote the Sparta essay in addition to the one I just translated with the title of ‘Apocalypse for Whites’. In the 2018 edition of The Fair Race’s Darkest Hour, Soberana’s essay will appear with its original title.
The quote from The Antichrist that I put in red in § 24 of the penultimate entry of ‘Apocalypse for Whites’ hits the nail of all the nails: ‘Christians can think of themselves as anti-Jewish without understanding that they are the ultimate conclusion of Judaism’.
Any racist who is under the illusion that his mind no longer has ‘Semitic’ malware installed after Constantine handed over the empire to the Semitic bishops, would do well to remember these lines of Francis Parker Yockey. Who among the white nationalists has really transvalued all his values (Umwertung aller Werte), the last words of The Antichrist before Nietzsche’s Law against Christianity?
But Yockey cannot be considered the embodiment of the new paradigm that supplants Christ (a character that, as it appears in the Gospels, did not even exist). Nor could Nietzsche be considered the Antichrist even though he began to see the light of the tragedy that befell upon the West after Constantine.
Potentially, Adolf Hitler can be the new guiding star—if only white nationalists wake up. But in order for this new religion to embody the transvalued values it is necessary to lay the foundations first.
Before continuing with the translation of the criminal history of Christianity of Deschner I must therefore reproduce, chapter by chapter, the booklet Faith of the Future by Matt Koehl: a prelude to a Hitlerism that should replace the Alt-Right if the race is going to make it.

Categories
Ancient Greece Ancient Rome Augustus Christendom Constantine Constantinople Destruction of Greco-Roman world Eduardo Velasco Evil Judea v. Rome

Apocalypse for whites • XXXI

by Evropa Soberana

The destruction of the Greco-Roman World – 1

(Fourth century)

After the Council of Nicaea, Christianity reaches a doctrinal uniformity that unifies the diverse factions, and acquires a legal administrative character, like a state within the State. Nicaea, incidentally, is a city in the province of Bithynia, Asia Minor (now Turkey). Constantine brings together 318 bishops, each elected by their community, to debate and establish a ‘Christian normalization’, in view of the many factions and discrepancies within the religion. The result is the so-called ‘Nicene creed’: the Christianity to preach.
By this time, the emperor needs a force of union for the melting pot of races that has been imposed in Rome. There were many ‘salvation cults’ with rites practiced in secret, mostly of the underground type of cults that always arise in times of decadence and degeneration.
There is the cult of Mithras (a cult of Iranian origin and military character, already corrupted by the masses, although during an ascending era it was popular in the Roman legions), and the cult of Cybele. The emperor chose Christianity for his empire, not because of its value as a religion, but because of its Semitic intolerance; its fanaticism—famous throughout the empire—, its centuries-old experience as a tool of intrigue, its intelligence networks and its equalizing, proselytising and globalising ethos make it the perfect ‘emergency religion’.
The other religions, lacking of intolerance, will not impose themselves by violence on reluctant people with that unifying effect of flock of sheep that Christianity will provide. And what the unwise Constantine needs is precisely a flock, not a combination of different people each with its own identity. Christianity, therefore, slightly prolongs the agony of the Roman Empire. People begin to convert to Christianity by snobbishness and climbing eagerness, to reach high positions: that is, to make a career.
After a thousand intrigues, conspiracies, factional fights, poisonings, manipulations and blackmail, the Edict of Milan gives Christianity the consideration of ‘respectable’ religion, giving it clearance. Its former creeping humility disappears and the most unpleasant Christian face arises: Christians immediately demand that the ‘idol-worshipers’ be prescribed the bestial punishments described in the Old Testament.
324
Throughout Italy, with the exception of Rome, the temples of Jupiter are closed. In Didyma, Asia Minor, the sanctuary of the Oracle of Apollo is sacked. Priests are sadistically tortured to death. Constantine expelled the Hellenists from Mount Athos (a mystical zone of classical Greece that later became an important Christian-Orthodox centre), destroying all the Hellenic temples in the area. In 324, Constantine, brainwashed by his mother Helena, ordered to destroy the temple of the god Asclepius in Cilicia, as well as numerous temples of the goddess Aphrodite in Jerusalem, Afak (Lebanon), Mamre, Phoenicia, Baalbek, and other places.
326
Constantine changes the capital of his empire to Byzantium, which he renames with the name Nuova Roma. This, together with the adoption of Christianity, means a radical change within the Roman Empire. From then on, the Roman focus of cultural attention changes from its origin in northern Europe and Greece, to Asia Minor, Syria, Palestine and North Africa (the Eastern Mediterranean, from which most of the inhabitants of the Empire now come): importing models of dark Semitic beauty unthinkable for the ancient Romans who, like the Greeks, had the Nordic beauty in high esteem as a sign of noble and divine origin.
330
Constantine steals statues and treasures from Greece to decorate Nuova Roma (later Constantinople), the new capital of his empire. At this same time, a bishop from Caesarea, Asia Minor, later known as St. Basil who is credited with grandiose phrases such as ‘I wept for my miserable life’, laid the foundations of what would later become the Orthodox Church.
337
On his deathbed, Emperor Constantine I is baptized a Christian, becoming the first Christian Roman emperor. The Judeo-Christian sycophants, wanting to make clear what example of emperor he was, will call him Constantine I ‘the Great’ and ‘Saint Constantine’.
341
Emperor Flavius Julius Constantius (reigned 337 to 361), another fanatical Christian, proclaims his intention to persecute ‘all fortune-tellers and pagans’. Thus, many Greek Hellenists are imprisoned, tortured and executed. Around this time, famous Christian leaders such as Marcus of Arethusa or Cyril of Heliopolis do their way, particularly demolishing temples, burning important writings and persecuting the Hellenists who, in some way, threaten the expansion of the incipient Church.
We cannot doubt that, at least in part, Christianity used its repugnance for Roman decadence to persecute any Greco-Roman cult, just as Islam today rejects the decline of Western Civilization. This was just the perfect excuse how Christianity justified its deeds and exterminated classical culture. That which Christianity systematically persecuted with shameful excuses, was something pure and aristocratic: luminous Hellenism, love of gnosis, art, philosophy, free debate and the natural sciences. It was Egyptian, Greek and Persian knowledge. What Christianity was doing with its persecution and extermination was literally erasing the traces of the gods.
346
Another great anti-Hellenistic persecution in Constantinople. The famous anti-Christian author and speaker Libanius[1] is accused of being a ‘magician’ and is banished. At this point, what was once the Roman Empire has gone crazy, chaotic and unrecognisable. The patriotic Romans must take their hands to their heads when they see how ignorant crowds snatch from their heirs all the harvest of the classic cultures, not only of Rome itself, but also of Egypt, Persia and Greece.
353-354
The Decree of Constantius establishes the death penalty for anyone who practices a religion with ‘idols’. Another decree, in 354, orders to close all the Greco-Roman temples. Many of them are assaulted by fanatical crowds, who torture and murder the priests, loot the treasures, burn the writings, destroy works of art that today would be considered sublime and destroy everything in general.
Most of the temples that fall in this era are desecrated, being converted into stables, brothels and gambling halls. The first lime factories are installed next to these closed temples, from which they extract their raw material—in such a way that a large part of classical sculpture and architecture is transformed into lime!
In this same year of 354, a new edict plainly orders destruction of all Greco-Roman temples and the extermination of all ‘idolaters’. The killings of the adepts of Greco-Roman culture, the demolitions of their temples, the destructions of statues and the fires of libraries throughout the empire follow each other.

This statue of Emperor Augustus—the first Roman emperor,
who was obviously pagan—was disfigured by the Christians,
who engraved a cross on the forehead.

Let us not make the mistake of blaming the Christianised Roman emperors. They were ridiculous and weak men, but they were in the hands of their educators. The instructors, who respond to the type of vampiric and parasitic priest so hated by Nietzsche, were the true leaders of the meticulous and massive destruction that was taking place.
The numerous bishops and saints to whom we have referred were ‘cosmopolitan’ men of Jewish education, many of whom had been born in Judea, or came from essentially Jewish areas. They were transformed Jews who, having come in contact with their enemies, studying them carefully and hatefully, knew how to destroy them.
They had a broad rabbinical education and knew in depth the teachings of classical culture, dominating the Latin, Greek, Hebrew, Aramaic, Syrian and Egyptian languages. Such characters, of an intelligence and a cunning as outstanding as their resentment, were convinced that they were building a new order, and that to do so it was necessary to erase a hundred percent every trace of any previous civilisation, and any thought that was not of Jewish origin. We must recognise that their psychological knowledge and their mastery of propaganda were of a very high level.
356
All the rituals of classical culture are placed outside the law and punished by death. A year later, all methods of divination, including astrology, are also proscribed.
359
In the very Jewish city of Scythopolis, (province of Syria, today corresponds to Beit She’an, in Israel), Christian leaders organise nothing more and nothing less than a concentration camp for the Hellenists detained throughout the empire. In this field those who profess classical beliefs, or who simply opposed the Church, are imprisoned, tortured and executed.
Over time, Scythopolis becomes a whole infrastructure of camps, dungeons, torture cells and execution rooms, where thousands of Hellenists would go. The most intense horrors of the time take place here. It was the gulag that the communism of the time used to suppress the dissidents.[2]
 
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[1] Note of the Editor: Libanius is a kind of hero in Gore Vidal’s historical novel, Julian.
[2] Note of the Editor: Unlike Karlheinz Deschner, who uses thousands of footnotes in his books about the criminal history of Christianity, Evropa Soberana does not reference most of what he writes. I guess his source for the Judaeo-Christian death camp in Scythopolis was Ammianus Marcellinus, but the Wikipedia article on Ammianus does not mention the camps because the wiki is run by Jews and philo-Semite whites.
Scholars of the 14 words really need to start building a library in Greek and Latin that includes the collection of the Loeb Classical Library to properly reference these historical tragedies so difficult to find without a proper bibliographical guide.

Categories
Ancient Rome Aryan beauty Constantine Destruction of Greco-Roman world Eduardo Velasco Judea v. Rome Metaphysics of race / sex

Apocalypse for whites • XXX

by Evropa Soberana

 
Christians stop being persecuted
In 311, another emperor, Galerius, ceased the persecution of Christianity through the Edict of Toleration of Nicomedia, and Christian buildings began to be built without state interference.
Who knows by which methods the Christians infiltrated the upper echelons, exercise the relevant pressures and launch the resources they needed for Rome to yield more and more. This emperor was a supporter of the mediocre persecution that Diocletian used, but he did not learn the lesson and perhaps thought that, by appeasing the Christian rebels, they will cease their agitations.
He was wrong. The Christians had for some time already proposed themselves to overthrow Rome. In 306, Emperor Constantine I ‘The Great’ rises to power. He reigned between 306-337. This emperor was not a Christian, but his mother Helena was; and he soon declared himself a strong supporter of Christianity.
In the year 313, through the Edict of Milan, ‘religious freedom’ is proclaimed and the Christian religion is legalised in the Roman Empire by Constantine representing the Western Empire, and Licinius representing the Oriental Empire. The Roman Empire is in clear decadence, because not only the original Romans were debasing themselves with luxury, voluptuousness and opulence and refusing to serve in the legions. The Christians have now infiltrated the bureaucratic elite, and already numerous Influential characters practice it and defend it. The Edict of Milan is important, since it ends once and for all the clandestinely in which the Christian world was immersed.
Once legalised, the Christians begin to attack without quarter the adepts of Hellenic culture. The Council of Ancyra of 314 denounces the cult of the goddess Artemis (the favourite and most beloved goddess of the Spartans) and an edict of this year provokes for the first time that hysterical populaces begin to destroy Greco-Roman temples, break statues, and murder the priests.
We have to get an idea of what was involved in the destruction of a Temple in the past. A Temple was not only a place of religious worship for priests, but a place of meeting and reference for all the People. In our days, soccer stadiums or nightclubs are minimally similar to what the Temple represented for the people. To destroy it was tantamount to sabotaging their unity, destroying the People themselves.
As for the breaking of statues, the Greeks—and this was inherited by the Romans—firmly believed that their best individuals were similar to the gods, of whom they considered themselves descendants. This is very clearly seen in Greek mythology, where there were mortals so perfect and beautiful that many gods (like Zeus) took mortal lovers, and many goddesses (like Aphrodite) did the same.
In addition, many particularly perfect and brave individuals could reach Olympic immortality as just another god. Only a people who consider themselves so close to the gods could have devised this. And to leave reflected what was that human type loved by the divine forces, the Greeks established a canon of perfection for the body and face, on which was created a network of complex mathematical proportions and sacred numbers. To destroy a statue was to destroy the Hellenic human ideal: it was to sabotage the capacity of man to reach the very Divinity, from which He proceeds and to which He must return one day.
While destructions of Greco-Roman heritage takes place, and as a reminder that early Christianity was always philo-Jewish and anti-Roman, Constantine allows Jews to visit Aelia Capitolina (Jerusalem) to mourn at the Western Wall: what still is the only thing that remains of the Temple. Thus, Constantine breaks the prohibition decreed to the Jews in the year 134, when the Roman legions annihilated the Palestinian Revolt of Bar Kokhba during the Third Jewish-Roman War.
Since 317, the legions of the empire—which have nothing to do with those ancient Roman legionaries of Italic origin, but are plagued by unruly Christians on the one hand, and Germans loyal to the Empire on the other—are accompanied by bishops. In addition, they already fight under the sign of Labarum, the first two Greek letters of the name Christ: that is, X (Chi) and, P (Rho) combined with the cross, supposedly revealed to Constantine in that famous dream, ‘In hoc signo vinces’ (‘With this sign, you will win’ in Latin).

A labarum, Xtian symbol adopted by Constantine and
ordered to inscribe on the shields of the legionaries.
Note the Greek letters Chi and Rho
that form the labarum.

Categories
Ancient Rome Architecture Art Aryan beauty Christendom Constantine Eduardo Velasco Ethnic cleansing Hadrian Jerusalem Judaism Judea v. Rome Slavery

Apocalypse for whites • XXIII

by Evropa Soberana

 
Consequences of the Palestinian revolt
The revolt had paramount consequences both for Rome and for Jewry. To begin with, the Roman losses were such that, in addition to Hadrian’s refusing to say in the military offices to the Senate that everything was going well, he was the only Roman leader in history who, after a great victory, refused to return to Rome celebrating a triumph. Titus Vespasianus had only rejected a crown of laurels in his day; Hadrian took it to the next step.
However, if the Roman losses were considerable, the Jewish losses were huge. According to Cassius Dio, 580,000 Jews were killed, 50 cities and 985 Jewish villages were completely destroyed—and they were not rebuilt—and hundreds of thousands of Jews sold as slaves throughout the Empire.
It is not surprising that the Talmud called this process ‘the war of extermination’, and that it even made outrageous statements to mythologize the conflict, such as ‘Sixteen million Jews were wrapped in parchments and burned alive by the Romans’ (Gittin, 58-A). The Jews, in any case, were definitively deprived of the will to rise against Rome by force of arms. On the other hand the Jewish threat, which had caused so many headaches to Rome, was going to increase throughout the Mediterranean due to the greater extension of the Diaspora and the ideal breeding ground that this meant for the expansion of another anti-Roman rebellion: Christianity.
The conditions of the defeat imposed on the Jews were even harsher than the triumph of Titus in the year 70. As measures against the Jewish religion, Hadrian prohibited the Jewish courts, the meetings in synagogues, the Jewish calendar, the study of the religious writings and Judaism itself as a religion! He executed numerous rabbis and burned masses of sacred scrolls at a ceremony on the Temple Mount. He tried to eradicate the very Jewish identity and Judaism itself, sending them into exile, enslaving them and dispersing them away from Judea. This persecution against all forms of Jewish religiosity, including Christianity, would continue until the death of the emperor in 138.
Furthermore, in another attempt to obliterate Jewish identity and dismantle its centre of power, the eastern provinces were restructured, forming three Syrian provinces: Syria Palestina (named in honour of the Philistines: a people of European origin and enemies of Jewry who had inhabited the area); Phoenicia under Roman rule and Coele-Syria.
In the new territorial order decreed by Hadrian, Judea became Syria Palestina, and Jerusalem was turned into Aelia Capitolina: a Greek and Roman city in which the Jews were proscribed. The three Syrias form the Levant: an extremely active and conflictive strip in history, to this day. From there came the Neolithic, the Phoenicians, Judaism and Christianity, and practically all the civilizations of antiquity, creating an ethnic chaos that always ended up in conflicts. Centuries later, these areas would see the establishment of European Crusader States.
As for the city of Jerusalem, Hadrian carried out with it the plans that had unleashed the revolt: the Jewish capital was demolished and destroyed, and the Romans ploughed over the ruins to symbolize its ‘purification’ and its return to the earth. Hadrian finally built the projected Aelia Capitolina over the ruins, introducing a new urban planning, so that even today the old city of Jerusalem coincides with the one built by the Romans.

In the centre of the city a forum was established, which contained a temple dedicated to Venus. In the place of the temple Hadrian had two statues erected, one of Jupiter and another of himself, although he respected the Wailing Wall.
Also, next to Golgotha, where Jesus was crucified, Hadrian placed a statue of Aphrodite. This was intended to symbolize the triumph of Rome over Orthodox Judaism and over Christianity, considered a Jewish sect like so many: another sect that in Rome was persecuted without distinguishing it from official Judaism. For the Greeks and Romans, the statues of their gods were representatives of the divine, solar, luminous and Olympic spirit on earth, while for the Jews, including the Christians, nothing stirred their stomach more than a naked, strong statue, beautiful, of Nordic features and invincible aspect.

To top off the de-Judaization of the city, Hadrian prohibited any Jew from settling in Aelia Capitolina, on pain of death. (This law would only be revoked two centuries later by Constantine, the first Christian emperor.)

Categories
Christendom Constantine Evil Kriminalgeschichte des Christentums (books)

Kriminalgeschichte, 48

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

 
Other defamations of Athanasius, forgeries and the death of Arius

As he did to the emperor, Athanasius, of course, also attacked and defamed Arius. He constantly talks about Arius’ ‘delirium’, his ‘aberration’, his ‘deplorable and atheist speeches’, his ‘sour attitudes overflowing with atheism’. Arius is ‘the liar’, ‘the impious’, the precursor of the ‘Antichrist’. And likewise he rages against all the other ‘philandering of the Arian nonsense’, the ‘malicious’, the ‘quarrelsome’, the ‘enemies of Christ’, ‘the ungodly who have fallen into thoughtlessness’, ‘in the trap of the devil’.
However, Athanasius also reviled mercilessly, labelling them as ‘Arians’, all his personal adversaries and even, what is historically false, all the Antiochene theology. The one who opposes him he ‘declares without mercy, in a tone of utmost indignation, as a notorious heretic’ (Domes). The holy father of the Church, who boasted saying ‘we are Christians and we know how to appreciate the message of joy of the Redeemer’, says about Christians of different faith: ‘They are the vomit and the stool of the heretics’; he harasses by saying ‘his doctrine induces vomiting’, that they ‘carry it in their pocket like filth and they spit it like a serpent his poison’. The Arians even overcome ‘the betrayal of the Jews with their defamation of Christ’.
Nothing worse can be said. We already know this zeal and this Christian rage against any other faith, which have remained throughout the ages. The fact that Athanasius not only lacks scruples but possibly even believes much of what he preaches, only makes things worse: more dangerous as he encourages bigotry, intolerance, obstinacy and vanity of those who do not doubt never of themselves, perhaps not even of their cause, of their ‘right’.
The scandalous election of the saint led to the establishment of an anti-bishop and in many places to such street riots that the Emperor Constantine, in the year 332, complained in writing to the Catholics of Alexandria, impressed by the painful spectacle of the children of God, saying that they were not one iota better than the pagans.
Athanasius continued with ‘his own policy of pacification’ (Voelkl), beatings, imprisonments and expulsions of the Meletians (recently discovered papyrus epistles show that these accusations are justified). John Arcaph, the successor of Meletius, even claimed that, by order of Athanasius, he had bound Bishop Arsenius to a pillar and had him been burned alive. The saint had to answer for it before the court and in two synods. With the emperor he was acquitted but he did not appear before a synod summoned in the spring of the year 334 in Caesarea, Palestine.
In Constantinople, in the year 336, immediately after being readmitted into the Church, Arius died suddenly and mysteriously on the street, apparently when he was going to take communion, or perhaps on the way back. For the Catholics it was a divine punishment, for the Arians a murder. In a story full of details, Athanasius explains twenty years later that Arius had expired in response to the prayers of the local bishop: that he burst in public toilets and that he disappeared in the dung: an ‘odious legend’ (Kühner), a ‘fallacious story’ (Kraft) ‘which since then remains rooted in popular controversy, but which is revealed to the critical reader as the report of a death by poisoning’ (Lietzmann).[1]
Whoever in this way literally throws an enemy into the mud is capable of everything, not only as a politician of the Church but also as a religious writer. Athanasius did not just adorn his Vita Antonii (Saint Anthony or Antony was a monk who played an important role in the conversion of Augustine; was the archetype of the lives of Greek and Latin saints, and for centuries inspired the monastic life of the East and the West) with increasingly crazy miracles, but he also falsified documents in the worst of styles, so to speak.
In a letter written by Athanasius, after the death of Constantine and written in Constantine’s name, Athanasius wanted to see all those who kept even a writ of Arius, without appeal or clemency, condemned to death.
 
_______________________
[1] Note of the Ed.: In his Historia Ecclesiastica, chapter XXXVIII, ‘The Death of Arius’, Socrates of Constantinople writes: ‘Soon after a faintness came over him, and together with the evacuations his bowels protruded, followed by a copious haemorrhage, and the descent of the smaller intestines: moreover portions of his spleen and liver were brought off in the effusion of blood, so that he almost immediately died. The scene of this catastrophe still is shown at Constantinople, as I have said, behind the shambles in the colonnade: and by persons going by pointing the finger at the place, there is a perpetual remembrance preserved of this extraordinary kind of death’.

Categories
Christendom Constantine Kriminalgeschichte des Christentums (books) Theology

Kriminalgeschichte, 46

The Council of Nicaea, with Arius depicted
as defeated by the council, lying under
the feet of Emperor Constantine.

______ 卐 ______

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

 
The Council of Nicaea and the profession of ‘Constantinian’ faith
Constantine had recommended the place, Nicaea, for the bonanza of its climate and had promised a pleasant stay. He was the one who convened the council, not the ‘Pope’. He also opened it on May 20 and held the presidency. The emperor paid the expenses of the participants, on whose number the data oscillate between 220 and 318 (for the 318 children of Abraham!). Silvestre, the supreme pastor of Rome, missed the meeting.
The emperor presented himself before the bishops ‘like an angel of God descending from heaven, resplendent in his bright garments, dazzling with light, with the fiery glow of purple and adorned with the clear gleam of gold and costly precious stones’ (Eusebius). The lords of the clergy themselves were guarded by guards and halberdiers ‘with sharp drawn swords’.
By decree of the sovereign they were ‘offered every day an opulent maintenance’. According to Eusebius, at a banquet ‘some sat at the table on the same cushions as the emperor, while others did on both sides. It could easily have been thought or imagined that it was an image of the kingdom of Christ, which was only a dream and not a reality’. As far as the dogmatic aspects are concerned—no recordings were made—, the great majority of these servants of God showed little or no interest, something that the host did not care about.
Although Constantine may not have led the sessions—a problem that has been much discussed—he did determine its course and make the decisions. For this he made sure to have the majority, and even imposed the decision formula. The formula was the somewhat changeable concept (which means the same, identical, but also similar, of the Greek homos) of the homousios of the homousia: the equality of the natures of the ‘Father’ and of the ‘Son’: ‘a sign of antagonism in front of science, which thought about the paths of Origen’ (Gentz).
In the Bible, not a single mention is made about it. That slogan—which, notoriously the emperor himself had formulated—had been opposed to the beliefs of the majority of the Eastern episcopate, even though it stemmed from Gnostic theology. The Monarchians had also used it, other ‘heretics’ (anti-Trinitarians). However, the young Athanasius, who accompanied Bishop Alexander as a deacon, ‘had not used it in his first writings as a motto of his theology’ (Schneemelcher) and ‘it took him 25 years to take a liking’ (Kraft). Although already in the council ‘he pronounced against Arianism’ and did not put it in writing until a quarter of century later.
No reasons were given nor was explained in more detail that decision of faith. The emperor, who was undeniably interested in unity and who considered the dispute of the clergy only as an intransigence, forbade any theological discussion and simply demanded compliance with the formula.
The ‘Holy Fathers’ (Athanasius), whose presence presumably gave the dictator a happiness ‘that exceeded any other’ and whom for a quarter of a year he honoured and covered them with honours, obeyed. And today, millions of Christians continue to believe in the fides Nicaena, the faith confession of Nicaea—which should be better called, according to Johannes Haller, the faith of Constantine: the work of a layman who was not even baptized. ‘We believe in one God, the almighty Father… and in one Lord, Jesus Christ… true God of the true God, begotten, not created, of the same nature (homousios) as the Father…’
In the West, the Nicaea confession of faith was still barely known a few decades later and in orthodox circles it was the subject of discussion. Even the father of the Church, Hilarius, initially opposed that baptismal faith; although he later returned to it. However, the holy bishop Zeno of Verona, a passionate enemy of the infidels and the Arians, mocked a creed that worked with formulas. At the end of the 4th century, in the sermons of Gaudentius of Brescia or Maximus of Turin, it is still mentioned ‘Nicaea at no time’ (Sieben, Jesuit).
Even Luther, in 1521, admits to hating ‘the word homousios’ although in 1539, in his work On the Councils and the Church he accepts it. Goethe is right when he affirms that ‘the dogma of the divinity of Christ decreed by the Council of Nicaea was very useful, even a necessity, for despotism’.
The behavior of Constantine was not in any way an isolated event. Since then, the emperors, and not the popes, were the ones who made the decisions about the Church. Throughout the 4th century the bishops of Rome did not play any decisive role in the synods nor were they determining authorities. From Constantine, the ‘imperial synodal power’ prevailed.
The confession of faith of the Arians, which contrasted the homoiusios (of a similar nature) to the homousios, was snatched from the speaker’s hands, in Nicaea, shattering the document before he had finished reading it. ‘At once it was rejected by all and branded as erroneous and false; there was a great tumult’ (Theodoret). In the sacred meetings, speaking through the mouth of Eusebius, a participant in them, there reigned ‘everywhere bitter disputes’, as was often the case in councils.
The emperor threw directly into the fire, without even reading them, the writings of complaints and quarrels of the bishops. All those who shared ‘of good will the best opinion’ received ‘his highest praises; on the contrary, he rejected the undisciplined with horror’.
Arius was again condemned.