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Category: St Paul

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Constantine Destruction of Greco-Roman world Emperor Julian Evil Kriminalgeschichte des Christentums (books) Libanius Library of Alexandria Porphyry of Tyre St Paul

Christianity’s Criminal History, 101

 

Editors’ note:

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

 

The Christian Book Burning
and the Annihilation of Classical Culture

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

—St. Paul, I Corinthians 1:20

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

—Tatian

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

—Tertullian

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

—Apostolic Constitution (3rd Century)

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

—Lexicon for Catholic Life (1952)

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

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

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

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

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

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

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

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

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

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

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

The annihilation of the Greco-Roman world

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Categories
New Testament St Paul

Epistle to Philemon

In a chronologically-ordered New Testament, the Epistle to Philemon is the fourth book of the NT.

This letter consists of only 335 words in the Greek text. When Paul was imprisoned, he wrote this letter to a wealthy Christian of Colosse, an ancient city of Phrygia in Asia Minor, and used the theme of freedom and slavery.

Paul appeals to Philemon’s pity regarding Philemon’s runaway slave, and offers to pay for any debt created by the escape, which suggest that Paul was rich enough to save the slave’s skin. Roman law allowed the owner of a runaway slave to even execute him, but using the Jesus message Paul tried to break through the social barriers dividing Aryan Romans and Semitic peoples.

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Aryan beauty Eschatology New Testament St Paul

First Epistle to the Corinthians

Or

Antimalware software

In a program for Japanese television Jared Taylor said in Japanese, ‘Koreans, Japanese, Chinese for those reasons are superior to White people in terms of IQ, in my view’. A genuine priest of the 14 words would never say such a thing in a public space. Just look at the faces of Taylor and the Asian interviewer and tell me if, from the esthetical viewpoint, he’s not far superior to the Jap (who beside Jared looks like a Neanderthal)?

But Taylor is the typical Neochristian. The son of very pious parents who moved to Japan to preach the Word to the heathens, once he distanced himself from religion he maintained in his mind residual malware that Christianity implanted in our psyches millennia ago. So let’s talk about the original virus.

As we said in the previous entry of this series, it was Saul/Paul the one who first preached about how there should be no distinctions between the peoples of the Roman Empire, Hellenes (whites) and Jews included. We have also linked to the conference by Marcus Borg about the zeitgeist of the first Christians, ‘thoroughgoing eschatology’ as Schweitzer put it or ‘apocalyptic eschatology’ as exegetes call it today. When the eschaton failed to occur—which means that both Jesus and the early Paul (the Paul of 1 Corinthians) failed—, Paul started to rationalise the failure in subsequent epistles (see Paul’s apocalyptic eschatology in chapter 15 of 1 Corinthians). As Karlheinz Deschner noted in Christianity’s Criminal History:

And here there is how the oldest Christian author, the apostle of the peoples, Paul, reacts. If he first explained to the Corinthians that the term ‘had been set short’ and the ‘world is heading to the sunset’, ‘we will not all die, but we will all be transformed’—later he spiritualised the faith about the final times that, from year to year, became increasingly suspicious. Paul thus made the faithful internally assume the great renewal of the world, the longing for a change of eons, was fulfilled through the death and resurrection of Jesus.

(((Paul))) preaching to non-Jews by Renaissance painter Raphael. Instead of the preaching of the kingdom of God, instead of the promise that this kingdom would soon emerge on Earth, Paul thus introduced individualistic ideas of the afterlife, the vita aeterna (eternal life). Christ no longer comes to the world but the believing Christian goes to him in heaven! Similarly, the gospel authors who write later soften Jesus’ prophecies about the end of the world and make the convenient corrections in the sense of a postponement. The one that goes further is Luke, who substitutes the hopeful belief for a history of divine salvation with the notion of previous stages or intermediate steps.

This was Pauline Christianity’s gigantic fraud: selling to us gentiles a salvation Christology when the original Yeshua cult—thoroughgoing eschatology—was something altogether different. (As a defence mechanism before the Roman occupation, the Jesus cult immersed themselves in apocalyptic imaginary: believing that the kingdom would come within their lifespan, something that still lingers in 1 Corinthians.)

But there is something more serious than selling us a religion that had very little to do with the original Yeshua cult. Once again, see the first chapter of Paul’s letter to the Corinthians. In a chronologically ordered New Testament it was Paul the first major writer who sold us the inversion of Greco-Roman values. If accepted by whites, this ideology would be the original virus for Aryan decline: that the strong should be considered evil and the weak good:

Has not God made foolish the wisdom of the world?… God was well-pleased through the foolishness of the message preached to save those who believe… but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God.

So that no white man may boast before the Jewish god, Paul would have written today. No wonder why Nietzsche wanted to transvalue back these values that Paul had inverted! By the end of chapter 3 Paul reiterates ‘For the wisdom of this world is foolishness before God’. In verse 13 of chapter 4 he adds ‘we have become as the scum of the world, the dregs of all things, even until now…’

Preaching inversions of values could be interpreted as slogans based on Semite envy before the handsome Roman world. In my Saturday entry I quoted Catherine Nixey’s book about how the scum of the world, once in power, rationalised their drive to destroy the handsome Greco-Roman sculptures: by claiming that they were demons! It was that tiny seed, Paul, the one who first sowed such attitude in his letters. In chapter 10 he says:

I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons.

Incidentally, it was in this long epistle where Paul wrote his famous words, ‘When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things’.

I wonder when will American racists do away with their childish Xtianity? Or do you believe you can save the race with this malware still installed? Why don’t you see this site as a sort of antimalware software for your minds?

Categories
Christendom New Testament St Paul

Epistle to the Galatians

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

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

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

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

(1) does not mention the Empty Tomb,

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

(3) does not mention the Ascension of Jesus,

(4) does not mention Pentecost,

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

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

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

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

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

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

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

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

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

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

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

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

Categories
Eschatology New Testament St Paul

First Epistle to the Thessalonians


For context of this and my forthcoming articles on Paul’s epistles, see ‘Saint Paul, that tiny seed’. Below, a passage from a review of a New Testament ordered by date when each book was written:

By presenting the New Testament books in the order they were written, bestselling Bible scholar Marcus Borg reveals how spiritually and politically radical the early Jesus movement began [as a fringe eschatological movement] and how it slowly became domesticated [into non-eschatological Christianity].

Evolution of the Word is an incredible value: not only are readers getting a deeply insightful new book from the author of Speaking Christian and Jesus, but also the full-text of the New Testament—and one of the only Bibles organized in chronological order and including explanatory annotations that give readers a more informed understanding of the Scripture.

Today I read the First Epistle to the Thessalonians for the first time in life (those of us educated in Catholicism were not forced to read the Bible as children). This first book of the New Testament is pure rubbish: and it speaks ill of the Aryans the fact that they have taken a Semite like Paul seriously for two thousand years. The mere fact that whites have been fanatized by epistles of this kind, makes the independent thinker relate the extermination they currently suffer with the mental shit they’ve put themselves in their scatterbrains for so long.

Regarding the content of Paul’s letter itself, it is necessary to place it within the eschatological milieu of the very first generation of Yeshua fans, who believed that their beloved master would soon come from heaven to rescue them (4: 14 until 5:11). Worst of all is that this eschatological letter, in which the second coming of Yeshua is believed imminent, is addressed to the gentiles, whom Paul distinguishes from the Jews in 2: 14-16.

A Semite preaching to the gentiles (whites) and they believing him? Gross. I wonder when will American racists take this merde out of their heads? Or do they believe it is possible to recover their Aryan soul while maintaining Semitic merde in their little brains? If the Anglo-Saxons hadn’t had merde in their heads when my parents were children they would have allowed the Führer to conquer the Bolshevik Jews…

It is not enough to hate the American flag (see my previous entry). We must hate the religion of our parents if we want to save the fair race…

Categories
Christendom Constantine Jesus New Testament St Paul

Saint Paul, that tiny seed

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

—Mark 4:30-31.

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

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

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

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

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

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

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

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

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

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

First Thessalonians

Galatians

First Corinthians

Philemon

Philippians

Second Corinthians

Romans

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

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

Mark

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

James

Colossians

Matthew

Hebrews

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

John

Ephesians

Revelation

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

Jude

1 John

2 John

3 John

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

Luke

Acts

Second Thessalonians

First Peter

First Timothy

Second Timothy

Titus

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

Second Peter

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Christianity’s Criminal History, 92

Fourth century glass mosaic of St. Peter,
located at the Catacombs of Saint Thecla.

 

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

The story of the discovery of Peter’s tomb

According to an ancient tradition, the tomb of the ‘prince of the apostles’ is on the Appian Way, and according to another version, under the church of St. Peter. It seems that in the middle of the 2nd century this tomb was already sought.

Around the year 200 the Roman presbyter Gaius believed he knew where Peter’s tomb was, ‘in the Vatican’, and Paul’s tomb, ‘on the way to Ostia’. And since Constantine it has been venerated—and visited—the presumed tomb of Peter in St. Peter’s church.

However, its historical authenticity has not been proven; simply, in the Constantinian era there was a belief that they had found Peter’s tomb. But this belief did not prove anything more in those times than today. What was found under the church of St. Peter (in whose vicinity was the Phrygianum, the sanctuary of the goddess Cybele) was a large number of pagan tombs: in the last excavations no less than twenty-two mausoleums and two open crypts.

Between 1940 and 1949 the archaeologist Enrico Josi, the architect Bruno Apolloni-Ghetti, the Jesuit Antonio Ferrua and another Jesuit, Engelbert Kirschbaum, excavated under the dome of St. Peter. The management was given to the prelate Kaas, who was then director of the centre.

The results of various critical researchers—Adriano Prandi, Armin von Gerkan, Theodor Klauser, A. M. Schneider, and others—ended up extracting from the Jesuits the confession that the (Catholic) report of the excavations was not ‘free of errors’. There were ‘defects in the description’. They spoke of ‘greater or lesser contradictions’ and mention that errare humanum est (to err is human) ‘which, unfortunately, continues to be fulfilled’. But the decisive thing is that they want to ‘believe’. In no way has criticism ‘caused them to falter’. Finally, Engelbert Kirschbaum records the following:

Has Peter’s tomb been found? We reply: the tropaion of the middle of the 2nd century has been found. However, the corresponding tomb of the apostle has not been ‘found’ in the same sense, but it has been demonstrated: that is, by means of a whole series of clues, its existence has been deduced, although there are no longer ‘material parts’ of this original tomb.

Ergo, the grave has been there, but it’s gone! ‘Fantasy would like to imagine how the corpse of the first pope rested on earth’, Kirschbaum writes, and assumes that Peter’s bones were removed from its tomb in the year 258—naturally, without the slightest demonstration.

When Venerando Correnti, a well-known anthropologist, studied the legs of the vecchio robusto (old robust), the presumed bones of Peter, he identified them as the remains of three individuals, among them with ‘almost total certainty’ (quasi ciertamente) those of an elderly woman of about seventy years old. However, on June 26, 1968, Pope Paul VI announced in his address on the occasion of a general audience: ‘The relics of St. Peter have been identified in a way that we can consider as convincing’.

In fact, any identification among the pile of buried remains was, both at the beginning and after two thousand years, impossible even if Peter was there. Erich Caspar has rightly pointed out, with a good dose of prudence, ‘that the existing doubts will never be eliminated’.

Within this same context, Johannes Haller has recalled, also rightly, the scepticism regarding the authenticity of the Schiller and Bach skulls, although the distance in time is much smaller and the conditions much better. Likewise, Armin von Gerkan writes that, even if Peter’s tomb were discovered with inscriptions that would attest to it—which is not the case—that would prove nothing ‘since that inhumation would come from the Constantinian era, and it is very possible it was a fiction’.

Norbert Brox, who in 1983 knows ‘with all certainty’ that Peter has been in Rome, confesses that the role that Peter played in the community of that city is unknown. ‘It is ruled out that he was its bishop’. The author of the First Epistle of Peter (the ‘apostle of Jesus Christ’ in ‘Babylon’, that is, Rome) did not present himself as bishop but, according to the Protestant theologian Felix Christ, ‘as a preacher and above all as an ‘elder’. Also for the Catholic Blank, Peter was not, ‘in all probability the first bishop of Rome’, and naturally not the founder of the Roman community.

Even for Rudolf Pesch, so faithful to the opposite line, there was no ‘such beginnings’, no episcopate in Rome. Neither Peter nor Paul—‘neither of the two apostles has had a direct’ successor ‘in a Roman bishopric’. However, at the end of his study, this Catholic declares that the papal primacy is ‘the Catholic primacy of Peter united to the succession of the apostles in the office of bishop, at the service of the faith of the Church, One and Holy’. This is the factum theologicum.

In plan English, hiding a fact to obtain what would not otherwise be achieved.

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Christianity’s Criminal History, 91

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

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

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

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

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

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

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

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

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

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

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

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Christianity’s Criminal History, 90

Editor’s Note: The following section comes from the second volume of Deschner’s work (pic left). In the previous instances I had been using the third one but the order I have chosen for this site tries to follow, more or less, the order of what I hope will be the first volume in English of this abridged version of Kriminalgeschichte des Christentums.

The envy that I feel for most Westerners is absolute. I was born in the Middle Ages in the sense that, unlike the vast majority of Christians, I got religion inculcated through the hardest psychic blows. A Christian today does not have the remotest idea of what Catholic education was like in other times. Living in Spain, for example, a woman told me that she knew ‘older people’ who feared the idea of eternal damnation: something that younger generations of Christians have been completely spared.

The number of times I heard my Catholic father quote a specific verse from the gospels, ‘Peter: you are a rock, and on this rock I will build my Church!’ (emphasis in my father’s voice) was such, and it made such a dent in my young mentality, that I cannot help feeling great liberation when a non-Christian scholar, like Deschner, debunks those apocryphal verses.

Christianity not only irreparably damaged my life. It is likely that it has irreparably damaged the white race, on which this religion was imposed. Only the outcome of history will show if the white man will get rid of his ethnosuicidal tendencies: a psychic malware programmed, in large part, by the religion that destroyed my life.

Also raised as a Catholic, Deschner wrote:

 

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Neither Jesus instituted the papacy nor Peter was bishop of Rome

The Catholic Church bases the foundation of the papacy, and of itself, in the Matthew passage: ‘You are Peter, and on this rock [petrus] I will build my Church’ (Mt 16:18).

In huge golden mosaic letters these words appear, the most discussed of the Bible, in the dome of St. Peter built by Michelangelo. But they are missing in three of the four Gospels, especially in Mark, the oldest of the evangelists. In fact, Jesus never uttered them. This is today ‘the certain outcome of biblical exegesis’ (Brox).

In spite of this, the Catholic Church continues to maintain its ‘divine foundation’. It has no choice: the Church has affirmed it for two thousand years. However, not a few of its theologians capitulate now. Many of them, following with delay the steps of quite conservative Protestants, have developed a language that ‘scientifically’ makes them preserve half the face and allows them not to lose everything before their superiors. They paraphrase the lack of authenticity of the ‘foundational words of the Church’ in the following way: Matthew does not refer to it historically but he composes it theologically. Or they claim the ‘rock’ is a commandment uttered after the ‘resurrection’. The Catholics with fewer detours explain the ‘promise of Peter’ as a later interpolation, simply as an invention of the evangelists.

However, perhaps Peter had a kind of primacy, a certain leading role. But perhaps only temporarily and in certain areas, not, of course, after the ‘council of the apostles’. Paul, who opposes Peter ‘in his face’ in Antioch, insults him by calling him a hypocrite and, in an open manner, questions his demands. Elsewhere in the ‘Holy Scriptures’ there are also ‘anti-Petrine’ tendencies. And that Peter retained his primacy, if he had one, even if it was only an invention of the ‘Petrist party’, does not appear anywhere in the New Testament. Nothing is said.

However, even in the case—which must be excluded for many reasons—that the ‘primacy words’ came from Jesus, the Church could not explain how they were transmitted from Peter to the ‘popes’, since they not only apply to the apostle but also to his ‘successors in office’. Neither the Bible nor any other historical source indicates that Peter appointed his successor.

More than one Catholic ‘sees himself in trouble when trying to explain from a historical and critical point of view the strength of the biblical foundations for the papacy’ (Stockmeier). The most courageous theologians admit that ‘there is nothing’ of a succession of Peter (De Vries), which ‘in the New Testament cannot be seen anywhere’ (Schnackenburg). In effect, the theologian Josef Blank asks himself how primitive Christianity understood this sentence. Did it mean Rome or the primacy of the Roman bishop as successor to the Apostle Peter? ‘The answer is, plain and simple: No!’

Apologetics is based on indications from Jesus to Peter: that he should catch men, that he takes the keys to the kingdom of heaven; that all that he unites or desires on earth will be united or disunited in heaven and finally: ‘Strengthen your brothers’, ‘Feed my flock’. However, many other Gospel or New Testament parallels show that the five dispositions of Jesus were not linked in principle to Peter. And above all, of a successor, even of a superior of the Roman community as director of a global Church, it is not spoken at all in any early Christian text.

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Christianity’s Criminal History, 87

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

 
In the New Testament there are six counterfeited ‘epistles of Paul’
None of the Gospels was written by any of the ‘first apostles’. Neither the Gospel of Matthew comes from the apostle Matthew nor that of John from the apostle John, nor is the Revelation of John of Patmos due to the apostle. But if in the Old Testament there were men who did not stick at nothing (instead, they spoke as if God were speaking), why should there not be others, in the New Testament, capable of putting everything imaginable on the lips of Jesus and his disciples who, together with the Old Testament and Jesus, were the third authority for Christians?
In this way, several writings of the New Testament pass as works of the apostles. Although in some of them the intention to cheat may be doubted, in others it is evident and in others, plainly obvious. Nevertheless, and against all evidence, their authenticity is expressly attested. The main idea is to describe as ‘apostolic’ everything that has already been accepted and to make it binding as a norm.
Several epistles were thus falsified in the New Testament under the name of the oldest Christian author: Paul, who openly confesses he is only for proclaiming Christ ‘with or without second intentions’.
 
The Pastoral Epistles
Totally false in the Corpus Paulinum are the two epistles ‘To Timothy’ and ‘To Titus’, the so-called Pastoral Epistles. They were known in Christianity from the middle of the 2nd century and ended up in the New Testament among the other epistles without any qualms… until the beginning of the 19th century. In 1804-1805, J.E.C. Schmidt questioned the authenticity of the First Epistle to Timothy; in 1807 Schleiermacher rejected it completely, and in 1812 the scholar of Göttingen, Eichhorn, verified the falsity of the three epistles.
Since then, this idea has been imposed among Protestant researchers and lately more and more among Catholic exegetes, although there are still a few known authors who continue to defend their authenticity, or at least a partial authenticity (i.e., the ‘hypothesis of fragments’).
In the three epistles, which were probably written in Asia Minor at the beginning of the 2nd century, the forger calls himself, from the beginning, ‘Paul, an apostle of Jesus Christ’. He writes in the first person and boasts of having been named

preacher and apostle—I am telling the truth, I am not lying—: master of the pagans in faith and truth.

He lashes out harshly against the ‘heretics’, of whom more than one ‘surrenders to Satan’. He whips ‘the stories of old irreligious women’, ‘the hypocrisy of the liars’, ‘the useless and charming charlatans, in particular the Jews to whom it would be necessary to close their mouth’. But he also silences women: ‘I do not allow a woman to indoctrinate, nor to raise her above a man, but to remain silent’. And the slaves must submit and ‘respect their lords’.
These three falsifications, which are significantly lacking in the oldest collections of Paul’s epistles, were already considered apocryphal by Marcion when referring to Paul. It is very likely that they were written precisely to rebut Marcion through Paul, as happened in the 2nd and 3rd centuries with other ecclesiastical falsifications. And it speaks for itself the fact that these false ‘epistles of Paul’, much later than Paul and therefore from the theological and canonical point of view much more evolved, soon enjoyed great popularity in Catholicism; that the most important writers of the Church quoted them with predilection and used them against the true Pauline epistles; and that precisely these falsifications made the almost heretic Paul a man of the Catholic Church. With them, countless times the popes have condemned their ‘heretics’ and fought to have their dogmas recognised.
Against the authenticity of these pastoral epistles there are historical reasons, but even more theological and linguistic reasons that have not only increased over time but become more precise. ‘For evangelical researchers’ writes Wolfgang Speyer, one of the foremost connoisseurs of the falsifications of antiquity, ‘the pseudoepigraphy of the Epistle to Timothy and the Epistle to Titus is considered proven’.
The theologian Von Campenhausen speaks of a ‘falsification of extraordinary moral height’ and attributes them to St. Polycarp, the ‘ancient prince of Asia’ (Eusebius). The Catholic theologian Brox, also an expert in this field so little appreciated by researchers, writes about ‘the literary manipulation that is perfect’ although ‘it is recognisable as fiction’, a ‘methodically executed deception, a presumption of conscious authority done in an artistically, refined way’, and of course ‘the crowning work’ of forgery within the New Testament.
More conservative scholars, in view of the discrepancy with the authentic Pauline epistles, resort to the ‘secretary’s hypothesis’: according to which the author would have been Paul’s secretary who had to accompany him for a long time. ‘It is true that tradition knows nothing of such a man’ says the Bibel-Lexikon (Bible Dictionary). In the ‘hypothesis of the fragments’ the assumption appears that among the false texts of Paul there are also authentic pieces. Even for Schelkle the Pastoral Epistles ‘not only seem to be different from Paul’s epistles but subsequent to them’.
 
The Second Epistle to the Thessalonians
As is often supposed, it is very probable that the Second Epistle to the Thessalonians was ‘conceived premeditatedly as a falsification’ (Lindemann) attributing it to Paul. The authenticity of Two Thessalonians was put into question for the first time in 1801 by J.E.C. Schmidt, imposing definitively the thesis of falsehood, especially thanks to W. Wrede in 1903. In the early 1930s, researchers like A. Jülicher and E. Fascher were of the opinion that, by establishing a non-Pauline authorship of the epistle, ‘we have not lost much’.
Not us, but this has implications to the faithful of the Bible. What would they think if, for two millennia, falsification has existed in their ‘Holy Scriptures’? The counterfeiter, who above all tries to dispel the doubts about the Parousia (that the Lord’s return does not occur) testifies at the end of the epistle its authenticity by emphasizing the signature of Paul’s own hand:

I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters.

In order to avoid the doubts about authenticity in his case, the forger does not hesitate to warn his readers about the falsifications with these words: ‘Do not let anyone confuse you, in any way…’ He is fully aware of his deception. With a falsified epistle of Paul the author wants to disavow an authentic one. This is why there are ‘very few’ who today defend the authenticity of Two Thessalonians (W. Marxsen).
 
Colossians, Ephesians and The Epistle to the Hebrews
Most researchers consider the Epistle of Paul to the Colossians as ‘deutero-Pauline’, and also as ‘non-Pauline’. And very probably the Epistle to the Ephesians was also ‘consciously’ falsified, closely related to the previous one: an epistle which, from the beginning, was considered authored by Paul. It is significant that reminiscences of all the important Pauline epistles are found here, especially the one destined for the Colossians, from which almost its complete formulations are derived. The style is very rhetorical and, actually, more than an epistle it is a kind of ‘meditation on the great Christian themes’, a ‘discourse on mysteries or wisdom’ (Schlier). And in no other epistle of Paul is the word ‘Church’ used so exclusively in the Catholic sense.
The Epistle to the Hebrews, written perhaps in the 1st century by an unknown author, was originally transmitted anonymously and no old writing related it to Paul. It does not even contain the author’s name, but in the end it shows ‘intentionally the final formula of a Pauline epistle’ (Lietzmann). In spite of the fact that until the middle of the 4th century it was not considered apostolic, Pauline or canonical, it appeared nonetheless in the New Testament as a letter from ‘Paul’, and as such was taken until Luther. The reformer put it in doubt, finding in it straw and wood, ‘an epistle formed by numerous pieces’. At present, even on the Catholic side, the epistle to the Hebrews is rarely attributed to ‘Paul’.
However, since the 2nd century it was accepted by the tradition. It appears in the liturgical and official books of the Catholic Church as ‘Epistle of the Apostle Paul to the Hebrews’. It also appears in the Latin translation of the New Testament, but not in the Greek text. We do not even know who wrote it, and all the names that have been quoted or can be cited about the author are only speculations.
Although critical theology considers authentic other epistles of Paul, the fact is that the books of the New Testament contain various forgeries. No less than six epistles attributed to Paul by his own name are actually deutero-Pauline, that is, not authored by Paul; but they appear anyway as such in the Bible. If the Epistle to the Hebrews is added, it would be seven.

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