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Alice Miller Homosexuality

Analysing Dahmer

The series of documentaries and videos that have recently come out about Jeffrey Dahmer, a homosexual who became a serial killer—about whom I have written three posts this month and last month—allow me to present the trauma model of mental disorders for visitors to this site.

First of all, the trauma model is not taught in academia. One of the things that surprised me most when I discovered the Swiss writer Alice Miller at the turn of the century, is that in one of her books she said that there was not a single chair in any university in the world that looked at the mental havoc that abusive parents wreak on their offspring. Not a single one!

Picking up on what I said in my September post on Dahmer, that the human mind resembles what computer programmers say, society does an exhaustive analysis of Dahmer’s ‘garbage out’. It goes into infinite detail about all the grisly things he did to his victims. But the ‘garbage in’ is almost absent: an in-depth analysis of Dahmer’s childhood and early adolescence in the context of family dynamics.

Lionel Dahmer and Jeffrey Dahmer

In this video, for example, four professionals analyse Dahmer’s mind and his father. Both were interviewed in prison after Dahmer had been sentenced. Interestingly, these professionals, who study serial killers, agreed that the father’s role aroused strong suspicions. But what the commenters said in the comments section of that video was more interesting than what the professionals said. Here is a sample of what six commenters had to say about the interview:

Commenter 1: I’ve never met a gay person who wasn’t abused or neglected as a child, myself included. Literally not one. They usually try to minimize it, saying things like, “I had a mostly normal childhood.” But if you talk to them long enough, the truth will come out. It may be something they didn’t view as abuse, probably because they were raised by a narcissistic parent who told them over and over how good they had it.

Commenter 2: Notice how careful J Dahmer was to NOT say anything bad about dad. The very few times he said ANYTHING were brief and almost vague. Imagine how much more difficult it is for a child to tell his feelings to abusive parents… Even interviewers were more interested in the gore that J Dahmer had created and ad revenues this gore tale would bring from increased viewership, but nothing about J Dahmer’s feelings from childhood through the current moment.

Commenter 3: You can see in the interview his dad is still controlling him.

Commenter 4: Yup! Very sad!

Commenter 5: I don’t get why so many people are convinced that Lionel abused sexually his son. Who said it? It looks like people want to find the simplest explanation for Dahmer’s homicidal behaviour, and sexual abuse is supposed to explain everything that went wrong in life.

Dahmer’s father was indeed guilty, but I doubt that he was guilty of direct abuse. Probably, he was guilty of neglect of his son. Remember that he was an old-fashioned fella. He was raised to believe that nurturing the newborn is only a mother’s responsibility. He was for breadwinning, she was for raising the kids. Many men of his generation never even changed the diaper or held their baby, it was considered strictly a mother’s task…

There is a whole theory about forming an attachment and the importance for a newborn to bond with their primary caretaker (usually it is the mother, but it can be any other figure). In the case of Dahmer, the bonding didn’t occur. His mother was unable or disinterested in bonding with her son and the father was also not there. Sometimes mothers have difficulty [in] bonding…

Some mothers have mental health issues, postpartum depression or psychosis or some of them never wanted a child in the first place. For most kids, things are going fine; the bond with the mother is somehow created. The mother is their first object and due to this relationship, children are learning how to recognize their own needs, and emotions and how to communicate with the world. They trust their mother and gradually learn how to be a human, how to behave, and how their behaviour affects others around them.

Dahmer seemed to be completely devoid of this first primal socialization and he never caught up with his peers later in life. For him, his mother was the first non-reactive, distant object, with whom he had minimal human interaction. In a metaphorical sense, she was like an inanimated, robotic, aloof “thing”.

Dahmer later in life treated his victims the same as his parents treated him: as if they were things without needs, emotions and self. He drugged victims to unconsciousness, so they were reduced to inanimate bodies and he cut them open as if they were, for example, clocks, cars or computers and he was a mechanic.

There are people severely neglected in early childhood. Fortunately, not all of them turn up to be serial killers, but many of them suffer from reactive attachment disorder that later can lead to conduct disorder in teenage years, and after that, it can lead to antisocial personality disorder if a child is not treated and fails to form a healthy relationship with parents…

What made Dahmer “special” was his extremely rare paraphilia that he developed and his lack of inhibition due to alcohol consumption. He was also a sex addict. He talked a lot about compulsions. Nevertheless, [he was] a severely disturbed individual, stuck in a very early developmental state his whole life.

Commenter 6: The Father knew mom was on 27 different pills during her pregnancy. Father left Dahmer alone with her more and more—he begged his father not to leave him with her. You guys need to look closer. It would be fascinating.

Although Dahmer repressed the causes of his pathology, he didn’t repress it completely—not even in the interview at his father’s side. Shortly before 1:07 and after 1:15 in the video linked above he said that the lack of control he experienced as a child and in his early teens was mixed with his emerging sexuality. In other words, being at the mercy of some unmentioned adults in his childhood and adolescence, presumably rabid impotence, eventually got displaced into surrogates where Dahmer avenged his pent-up rage.

I have said that no university dares to teach the havoc that abusive parents wreak on the minds of their children. So-called mental health professionals are as clueless as celebrity Youtuber David Rubin, who is ‘married’ to a man and the couple have adopted a baby to raise as a son.

Yesterday I saw an interview in which an Australian Youtuber interviewed this homosexual. Rubin said that the Woke Monster was mysteriously spawned in 2015. He doesn’t even realise that he is part of the Woke psychosis with the fight for so-called gay marriage and the aberration of two men raising a baby as their child. I mention the Rubin case because it is analogous to the utter lack of insight, empathy and compassion of so-called mental health professionals when it comes to the basic aetiology of another kind of monster, such as the compulsion that drives the serial killer.

In one of the revelations that came out in the Dahmer interview with his father by his side, I was able to empathise with Jeff. Shortly before 1:17, the father asked his son when he realised that one is solely responsible for one’s actions. The father always wanted to exonerate himself from his son’s monstrous pathology, even in the book he wrote. Jeff replied that it was when his father had sent him books on the (pseudo-science) of creationism, which (supposedly) refutes Darwinism.

I can empathise with Jeff because I know how a parent can literally programme his child’s mind on religious matters. What the adult Jeff believed about the fundamentalist pseudo-science called creationism parallels what I believed at the age Jeff was when he was interviewed with his father.

As I confess in the entry ‘Introjection’, my father had drummed into me the idea that the so-called Shroud of Turin was the cloth that enveloped Jesus’ body before his Resurrection. Unlike Jeff, over the years I was able to work out an antivirus of the mind that disabused me. Although only those who know my autobiography will understand the details, on this page I mention some of the cognitive steps in my struggle against the parental introject about Turin shroud. Although the pseudoscience of creationism isn’t the same as the pseudoscience that Christian apologists proclaim about the shroud, the aetiology of the pathology of believing in both pseudosciences is the same: parental introjects that are almost impossible to get out of one’s head.

There is much I could say about the trauma model, but the subject is huge. And I find it dismaying that what Alice Miller (1923-2010) said continues to this day: the mental havoc wreaked by parents on their children is not studied at any university. One has to read the writings of independent authors.

Categories
Manosphere

TFM revisited

Since I consider the ideas of MGTOW vlogger Turd Flinging Monkey (TFM) central to the book I edited, On Beth’s Cute Tits, after a few years of not listening to his podcasts these days I’ve been listening to a couple of them.

As I said in On Beth’s Cute Tits, the problem with TFM is that, at least in his early days, he vehemently rejected racism. But in his 9 October 2022 podcast, TFM confessed that the thought police has been cancelling him, on various platforms, at the same time as they are cancelling neo-Nazis. He even got acquainted with William Pierce’s cosmotheism, and also mentioned The Turner Diaries.

This doesn’t mean that TFM has become racist. In another of his podcasts, the last one, he mentioned that he commented in white nationalist forums. But when TFM told them that the solution was to eliminate feminism and the welfare state, the nationalists got angry and called him a Jew (which apparently he is not). I don’t know that specific forum, but it is known that except for Andrew Anglin, nationalists are not aware of how feminism will destroy the Aryan unless we return to patriarchy.

I am not so optimistic as to believe that TFM will become racist, but what surprised me is that he is no longer so far from our side of the psychological Rubicon. However, the central problem I see with MGTOW is the same problem I see with WN: they are not revolutionaries, only reactionaries. And only a revolution as historic as the French Revolution, but now in the US, can change things.

What TFM ignores is that the English-speaking neo-Nazis are very different from the German National Socialists of the last century. Yesterday, by the way, I submitted my 2013 article ‘Why I am not a neo-Nazi’ to the proofreader DeepL Translator as it is chosen for the revised edition of On Exterminationism. We are proofreading only one article per day from that book because I find that if I work very slowly the text is cleaner.

I have never tried to contact TFM because of our ideological differences. But it would be good for him to come across The West’s Darkest Hour. Since TFM hasn’t yet woken up to the Jewish question, it would do him a world of good if from William Pierce’s ‘Seeing the Forest’ he would be interested in other articles on the JQ in The Fair Race.

Categories
Literature New Testament Richard Carrier Romulus St Paul

How Yahweh conquered Rome, 5

by Laurent Guyénot

 

The Jesus question: How fake is the Good News?

I regard Barbiero’s book as a fruitful attempt to solve the mystery of how the Jews created Christianity and made it the Roman religion. But it certainly doesn’t give the full story. Much happened in the next three centuries that needs to be clarified. One important context, which is seldom considered, is the ‘Crisis of the Third Century’ (235-284), during which ‘the Roman Empire nearly collapsed under the combined pressures of barbarian invasions and migrations into the Roman territory, civil wars, peasant rebellions, political instability’ (Wikipedia), but also cataclysmic events and widespread diseases such as the Plague of Cyprian (c. 249-262), that was said to kill up to 5,000 people a day in Rome.[22] In such a context, the apocalyptic flavor of early Christianity must have been a key factor of its success. Interestingly, the apocalyptic Book of Revelation, the latest included into the Christian canon, is considered by some scholars to be a Christianized edition of a Jewish apocalypse, because, except for its prologue and epilogue (from 4:1 to 22:15), it contains no recognizable Christian motif.[23]

There are also two important building blocks of Christianity that Barbiero’s focus on Roman Mithraism leaves out: the Gospels’ life of Jesus, and Paul’s mystical Christ. How did they originate, and how were they integrated? The connection between them is one of the most difficult problems concerning the birth of Christianity. For, as Earl Doherty writes in The Jesus Puzzle: Did Christianity begin with a mythical Christ? (1999), a book that has sent a shockwave in Jesus scholarship (here quoted from this 600-page pdf): ‘Not once does Paul or any other first century epistle writer identify their divine Christ Jesus with the recent historical man known from the Gospels. Nor do they attribute the ethical teachings they put forward to such a man.’ Christ is simply for Paul a celestial deity who has endured an ordeal of incarnation, death, burial and resurrection, and who communicates to his devotees through dreams, visions and prophecies. Such gnostic Christology has roots in mystery religions long predating Jesus. It is difficult to explain how a human Jesus could be transformed into such a divine Christ in a few decades, during the lifetime of those who knew him.

The first difficulty is that the vast majority of the earliest Christians were, of course, Jews. ‘God is One,’ says the most fundamental of Jewish theological tenets. Moreover, the Jewish mind had an obsession against associating anything human with God. He could not be represented by even the suggestion of a human image, and Jews in their thousands had bared their necks before Pilate’s swords simply to protest against the mounting of military standards bearing Caesar’s image within sight of the Temple. The idea that a man was a literal part of God would have been met by any Jew with horror and apoplexy.

And yet we are to believe that Jews were immediately led to elevate Jesus of Nazareth to divine levels unprecedented in the entire history of human religion. We are to believe not only that they identified a crucified criminal with the ancient God of Abraham, but that they went about the empire and practically overnight converted huge numbers of other Jews to the same outrageous—and thoroughly blasphemous—proposition. Within a handful of years of Jesus’ supposed death, we know of Christian communities in many major cities of the empire, all presumably having accepted that a man they had never met, crucified as a political rebel on a hill outside Jerusalem, had risen from the dead and was in fact the pre-existent Son of God, creator, sustainer, and redeemer of the world. Since many of the Christian communities Paul worked in existed before he got there, and since Paul’s letters do not support the picture Acts paints of intense missionary activity on the part of the Jerusalem group around Peter and James, history does not record who performed this astounding feat.[24]

The simplest way to overcome this difficulty is to assume that the transformation of the human Jesus into the cosmic Christ (or the other way round, as Doherty suggests) didn’t happen spontaneously, but was engineered by connecting several elements, with the aim of fabricating a Judeo-Hellenistic syncretic religion.

Paul’s letters were first collected in the first half of the second century by Marcion of Sinope who also included in his canon a short evangelion (he was the first to use the term), but rejected the Jewish Tanakh. Around 208, Tertullian, a Carthaginian of probable Jewish origin, complained that ‘the heretical tradition of Marcion filled the universe’ (Against Marcion v, 19). He also tells us that, during the time of Marcion, another Gnostic teacher named Valentinus almost became bishop of Rome. In the third century AD appeared the Persian Mani, who called himself ‘apostle of Jesus Christ,’ but rejected any Jewish influence. Manicheans became the label pinned by the Catholic Church on all the Gnostic movements that came from the East, such as the Paulicians from Anatolia in the eighth century, or the Bogomils from Bulgaria in the ninth century, the ancestors of the Cathars who were eradicated from the south of France in the early thirteenth century. All these movements, which can be seen as successive waves of the same movement, venerated Paul and rejected the Torah, whose god they regarded either as an evil demiurge, a deceptive demon, or a malicious fiction.

In the fourth century, Gnostic Christianity was still alive and flourishing. The monastic library of the Egyptian Brotherhood of Saint Pachomius, the first known Christian monastery, contained a great wealth of Gnostic literature (including the Gospel of Thomas), amid Platonic, Hermetic, and Zoroastrian books. As New Testament scholar Robert Price tells in his fascinating book Deconstructing Jesus (2000):

Apparently when the monks received the Easter Letter from Athanasius in 367 C.E., which contains the first known listing of the canonical twenty-seven New Testament books, warning the faithful to read no others, the brethren must have decided to hide their cherished ‘heretical’ gospels, lest they fall into the hands of the ecclesiastical book burners.[25]

All these codices were hidden in a graveyard at Nag Hammadi, where they were discovered in 1945, revolutionizing our image of early Christianity. Scholars have since started to question the traditional view of Gnostics as dissenters who broke away from the Orthodox Church; rather, the Gnostics who never ceased claiming that Roman Catholics were corrupting the Gospel under Jewish influence, may have been right all along.

As I started delving into these questions, I discovered that a new school of New Testament exegesis, pioneered by Earl Doherty’s Jesus Puzzle, claims that Christianity was born in myth, not in history. I had always assumed that Jesus’ biography was too historically plausible to be a fiction. In my thirties, I had become fascinated by the quest for the historical Jesus and wrote a book on the ‘legendary’ relationship between Jesus and John the Baptist, which argued that the Gospel writers falsified the genuine prophecies of John, and forged spurious praises of Jesus by John, and that much of the sayings attributed to Jesus (from the hypothetical Q document) were originally attributed to John.[26] Nevertheless, I didn’t doubt the historicity of Jesus. But my recent journey into the ‘Christ Myth’ theory has convinced me that the historical Jesus is more elusive than I thought. The Gospels, for one thing, are not as old as generally admitted (between the 70s and the 90s), for, as Doherty points out:

Only in Justin Martyr, writing in the 150s, do we find the first identifiable quotations from some of the Gospels, though he calls them simply ‘memoirs of the Apostles,’ with no names. And those quotations usually do not agree with the texts of the canonical versions we now have, showing that such documents were still undergoing evolution and revision.[27]

A late second-century date for the first narrative about Jesus is consistent with the hypothesis—that goes contrary to Barbiero’s theory—that Josephus’ Antiquities of the Jews originally contained a reference to John the Baptist and one to James the Just, but no reference to Jesus, who was later inserted between the two so that John could be presented as Jesus’ precursor and James as his brother and heir. There is much evidence that James, like John the Baptist before him, was a famous figure in his own right. According to biblical scholar Robert Eisenman, author of James, the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls, James is identical to ‘the Teacher of Righteousness’ mentioned in some of the Dead Sea Scrolls, which have been dated too early. Strangely,

The person of James is almost diametrically opposed to the Jesus of Scripture and our ordinary understanding of him. Whereas the Jesus of Scripture is anti-nationalist, cosmopolitan, antinomian—that is, against the direct application of Jewish Law—and accepting foreigners and other persons of perceived impurities, the Historical James will turn out to be zealous for the Law, and rejecting of foreigners and polluted persons generally.

His death by stoning in 62 ‘was connected in popular imagination with the fall of Jerusalem in 70 CE in a way that Jesus’ death some four decades before could not have been.’

Variant manuscripts of the works of Josephus, reported by Church fathers like Origen, Eusebius and Jerome, all of whom at one time or another spent time in Palestine, contain materials associating the fall of Jerusalem with the death of James—not with the death of Jesus. Their shrill protests, particularly Origen’s and Eusebius’, have probably not a little to do with the disappearance of this passage from all manuscripts of the Jewish War that have come down to us.[28]

Jesus scholars of the ‘mythicist’ school—by opposition to ‘historicist’—refrain from expressing their conclusion in conspiratorial terms. In his book On the Historicity of Jesus, Why We Might Have Reason For Doubt, Richard Carrier writes: ‘the Jesus we know originated as a mythical character,’ and only ‘later, this myth was mistaken for history (or deliberately repackaged that way).’ But I find ‘mistaken’ very unlikely, and ‘deliberately repackaged’ much more probable. Carrier actually suggests that the fundamental structure of the narrative was borrowed from a well-established Roman mythical pattern:

In Plutarch’s biography of Romulus, the founder of Rome, we are told he was the son of god, born of a lowly shepherd; then as a man he becomes beloved by the people, hailed as king, and killed by the conniving elite; then he rises from the dead, appears to a friend to tell the good news to his people, and ascends to heaven to rule from on high. Just like Jesus.

Plutarch also tells us about annual public ceremonies that were still being performed, which celebrated the day Romulus ascended to heaven. The sacred story told at this event went basically as follows: at the end of his life, amid rumors he was murdered by a conspiracy of the Senate (just as Jesus was ‘murdered’ by a conspiracy of the Jews—in fact by the Sanhedrin, the Jewish equivalent of the Senate), the sun went dark (just as it did when Jesus died), and Romulus’s body vanished (just as Jesus’ did). The people wanted to search for him but the Senate told them not to, ‘for he had risen to join the gods’ (much as a mysterious young man tells the women in Mark’s Gospel). Most went away happy, hoping for good things from their new god, but ‘some doubted’ (just as all later Gospels say of Jesus: Mt 28.17; Lk 24.11; Jn 20.24-25; even Mk 16.8 implies this). Soon after, Proculus, a close friend of Romulus, reported that he met Romulus ‘on the road’ between Rome and a nearby town and asked him, ‘Why have you abandoned us?’, to which Romulus replied that he had been a god all along but had come down to earth and become incarnate to establish a great kingdom, and now had to return to his home in heaven (pretty much as happens to Cleopas in Lk 24.13-32). Then Romulus told his friend to tell the Romans that if they are virtuous they will have all worldly power.

Livy’s account [History 1.16], just like Mark’s, emphasizes that ‘fear and bereavement’ kept the people ‘silent for a long time’, and only later did they proclaim Romulus ‘God, Son of God, King, and Father’, thus matching Mark’s ‘they said nothing to anyone’, yet obviously assuming that somehow word got out.

It certainly seems as if Mark is fashioning Jesus into the new Romulus, with a new, superior message, establishing a new, superior kingdom. This Romulan tale looks a lot like a skeletal model for the passion narrative: a great man, founder of a great kingdom, despite coming from lowly origins and of suspect parentage, is actually an incarnated son of god, but dies as a result of a conspiracy of the ruling council, then a darkness covers the land at his death and his body vanishes, at which those who followed him flee in fear (just like the Gospel women, Mk 16.8; and men, Mk 14.50-52), and like them, too, we look for his body but are told he is not here, he has risen; and some doubt, but then the risen god ‘appears’ to select followers to deliver his gospel.

There are many differences in the two stories, surely. But the similarities are too numerous to be a coincidence—and the differences are likely deliberate. For instance, Romulus’s material kingdom favoring the mighty is transformed into a spiritual one favoring the humble. It certainly looks like the Christian passion narrative is an intentional transvaluation of the Roman Empire’s ceremony of their own founding savior’s incarnation, death and resurrection. Other elements have been added to the Gospels—the story heavily Judaized, and many other symbols and motifs pulled in to transform it—and the narrative has been modified, in structure and content, to suit the Christians’ own moral and spiritual agenda. But the basic structure is not original.[29]

Other scholars have long identified strong parallels between the life of Jesus and the legendary lives of holy men such as Pythagoras or Appolonius of Tyana. In the later, for example, we find that Appolonius, after a lifetime of doing miracles, healing the sick, casting out demons, and raising the dead, was delivered by his enemies to the Roman authorities. ‘Still,’ according to Bart D. Ehrman’s summary, ‘after he left this world, he returned to meet his followers in order to convince them that he was not really dead but lived on in the heavenly realm.’[30]

Robert Price has pointed another likely source for the Gospel narratives: Greek novels such as Chariton’s Chaereas and Callirhoe, Xenophon’s Ephesian Tale, Achilles Tatius’ Leucippe and Clitophon, Heliodorus’ Ethiopian Story, Longus’ Daphnis and Chloe, The Story of Apollonius, King of Tyre, Iamblichus’ Babylonian Story, and Petronius’ Satyricon.

Three major plot devices recur like clockwork in the ancient novels, which were usually about the adventures of star-crossed lovers, somewhat like modern soap operas. First, the heroine, a princess, collapses into a coma and is taken for dead. Prematurely buried, she awakens later in the darkness of the tomb. Ironically, she is discovered in the nick of time by grave robbers who have broken into the opulent mausoleum, looking for rich funerary tokens […]. The crooks save her life but also kidnap her, since they can’t afford to leave a witness behind. When her fiancé or husband comes to the tomb to mourn, he is stunned to find the tomb empty and first guesses that his beloved has been taken up to heaven because the gods envied her beauty. In one tale, the man sees the shroud left behind, just as in John 20:6-7.

The second stock plot device is that the hero, finally realizing what has happened, goes in search of the heroine and eventually runs afoul of a governor or king who wants her and, to get him out of the way, has the hero crucified. Of course, the hero always manages to get a last-minute pardon, even once affixed to the cross, or he survives crucifixion by some stroke of luck. Sometimes the heroine, too, appears to have been killed but winds up alive after all.

Third, we eventually have a joyous reunion of the two lovers, each of whom has despaired of ever seeing the other again. They at first cannot believe they are not seeing a ghost come to comfort them. Finally, disbelieving for joy, they are convinced that their loved one has survived in the flesh.

As I have noted in my article ‘The Crucifixion of the Goddess,’ the love romance pattern is still apparent in the Gospel, where the risen Jesus appears first to his longtime follower Mary Magdalene, who, perhaps for that reason, was regarded as Jesus’ soul mate by many Gnostics.[31]

Price quotes the following passage from Chariton’s Chaereas and Callirhoe, where Chaereas discovers the empty tomb of his beloved:

When he reached the tomb, he found that the stones had been moved and the entrance was open. [Cf. John 20:1] He was astonished at the sight and overcome by fearful perplexity at what had happened. [Cf. Mark 16:5] Rumor—a swift messenger—told the Syracusans this amazing news. They all quickly crowded round the tomb, but no one dared go inside until Hermocrates gave an order to do so. [Cf. John 20:4-6] The man who went in reported the whole situation accurately. [Cf. John 19:35; 21:24] It seemed incredible that even the corpse was not lying there. Then Chaereas himself determined to go in, in his desire to see Callirhoe again even dead; but though he hunted through the tomb, he could find nothing. Many people could not believe it and went in after him. They were all seized by helplessness. One of those standing there said, ‘The funeral offerings have been carried off [Cartlidge’s translation reads: ‘The shroud has been stripped off’—cf. John 20:6-7]—it is tomb robbers who have done that; but what about the corpse—where is it?’ Many different suggestions circulated in the crowd. Chaereas looked towards the heavens, stretched up his arms, and cried: ‘Which of the gods is it, then, who has become my rival in love and carried off Callirhoe and is now keeping her with him…?’

Later on, Callirhoe, reflecting on her vicissitudes, says, ‘I have died and come to life again.’ Later still, she laments, ‘I have died and been buried; I have been stolen from my tomb.’ In the meantime, poor Chaereas is condemned to the cross, which he has to carry himself. But in the last minute, just before being nailed, his sentence is commuted, and he is taken down from the cross. Here, then, comments Price, is a hero who went to the cross for his beloved and returned alive. In the same story, a villain is likewise crucified, though since he is gaining his just deserts, he is not reprieved. This is Theron, the pirate who carried poor Callirhoe into slavery. He was crucified in front of Callirhoe’s tomb.

Did some Jews, by some concerted and persistent Hasbara, brainwash the Romans with an unbelievable Jewish tale plagiarized from Greek novels, Roman myths, and Mithraic cult? Surely there are other ways to look at Christianity than as a Jewish trick. But I find the hypothesis worth considering. I hear on this webzine [Editor's Note: The Unz Review] a lot of complaint against Jewish cultural colonization. I am merely suggesting that it didn’t start yesterday.

________________

[22] Kyle Harper, The Fate of Rome: Climate, Disease, and the End of an Empire, Princeton UP, 2017.

[23] See for example James Charlesworth, Jesus within Judaism, SPCK, 1989.

[24] Earl Doherty, The Jesus Puzzle: Was There no Historical Jesus? on this 600-page pdf, pp. 33 and 16.

[25] Robert Price, Deconstructing Jesus, Prometheus Book, 2000, archive.org, pp. 44-45.

[26] Recent scholars arguing along those lines include Karl H. Kraeling, John the Baptist, Charles Scribner’s Sons, 1951; Charles H. H. Scobie, John the Baptist, Fortress Press, 1964; W. Barnes Tatum, John the Baptist and Jesus: A Report of the Jesus Seminar, Polebridge Press, 1994; Joan Taylor, The Immerser: John the Baptist within Second Temple Judaism, Wm B. Eerdmans, 1996; Robert L. Webb, John the Baptizer and Prophet: A Socio-Historical Study, Sheffield Academic Press, 1991; Walter Wink, John the Baptist in the Gospel Tradition, Cambridge UP, 1968.

[27] Earl Doherty, The Jesus Puzzle, op. cit., p. 52 .

[28] Robert Eisenman, James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls, Viking Penguin, 1996.

[29] Richard Carrier, On the Historicity of Jesus, Why We Might Have Reason For Doubt, Sheffield Phoenix Press, 2014, p. 56.

[30] Bart D. Ehrman Did Jesus Exist?: The Historical Argument for Jesus of Nazareth, HarperCollins, USA. 2012, p. 208, quoted from Wikipedia.

[31] Elaine Pagels, The Gnostic Gospels, Weidenfeld & Nicolson, 1979.

Categories
Day of Wrath (book) Evil Pre-Columbian America Psychohistory

Millions of Dahmers!

As I have watched more documentaries about Jeffrey Dahmer, I have continued to think about what I wrote about this serial killer at the end of last month and the beginning of this month.

Even in the recent Netflix miniseries, there is a moment when detectives ask the arrested Dahmer if his irresistible compulsion to possess body remains of his victims had to do with an unconscious desire to control males. Dahmer replied, ‘Yes’, and added that everyone wanted to tell him what to do, and he mentioned his dad. Dahmer also said that by his horrible actions he wanted others to ‘see his movie’, i.e. what he had suffered. The unspoken implication is that it was revenge in the form of transference onto substitute objects, in that it was finally Dahmer who had the power.

In my September post, I said that Dahmer’s behaviour reminded me of the behaviour of Mesoamerican Amerindians before the Spanish conquest. I don’t know how many of my visitors have read my book Day of Wrath, but there I call Mesoamerican civilisation a civilisation of serial killers. Today, while reviewing an article from another of my books, On Exterminationism, I came across this passage:

Tiesler and Cucina let us know that modern Mayanists are using, in addition to Spanish chronicles and iconographic evidence from pre-Columbian art, the science of taphonomy (skeletal analysis) as tangible evidence of human sacrifice in Mayan civilisation. On pages 199-200 [of the academic book pictured left] the authors mention the techniques the Maya used in their practices, now corroborated by taphonomy: the victim could have been shot with arrows or stoned, his throat or neck could have been cut or broken, his heart could have been extracted through the diaphragm or thorax; he could have suffered multiple and fatal lacerations, or have been cremated, disembowelled or flayed or dismembered. The bodily remains may have been ingested, used as trophies or in the manufacture of percussion instruments. The authors deduce this from direct, physical evidence from the skeletons studied (or other remains) and also mention a form of sacrifice I hadn’t heard of: the offering of human faces in the context of the influence on the Maya of the Xipe-Totec deity, ‘Our Lord the Flayed’, who was widely worshipped in northern, central Mexico.

As bizarre as it may seem, the psychoclass to which Dahmer belonged is virtually identical to the psychoclass of the ancient inhabitants of the civilisations of Mesoamerica. There were millions of Dahmers in Mesoamerica back then! (presently central Mexico, Belize, Guatemala, El Salvador, Honduras, Nicaragua and northern Costa Rica). In other words, the way to decipher minds like Dahmer’s is to be found in psychohistory, or more specifically, in the appropriation I made in Day of Wrath of the ideas of Lloyd deMause, who died a couple of years ago.

Categories
Ancient Rome Catholic Church Josephus Judaism Judea v. Rome Nero New Testament

How Yahweh conquered Rome, 4

by Laurent Guyénot

 

The foundation of the Roman church under the Flavian dynasty

In 70, newly proclaimed emperor Vespasian and his son Titus brought to Rome about 97,000 Jewish captives (Josephus, Jewish War vi, 9), as well as members of the Jewish nobility rewarded for their support in the war in Judea—Josephus being the most famous of them.

Soon after, as Josephus started working on his Antiquities of the Jews in 20 volumes, we are told that the Gospels were written.[11]

In the same period, according to standard Church history, we already have in Rome a Christian church, headed by a certain Clement of Rome (88-99). Clement must have been an educated Jew like Josephus, because his only genuine epistle is characterized by numerous Hebraisms, abundant references to the Old Testament, and a Levitical mindset. An ancient and credible tradition makes him a freedman of consul Titus Flavius Clemens, a cousin of the Flavian emperors. We learn from Cassius Dio that Flavius Clemens was executed by Domitian, brother and successor of Titus, for ‘atheism’ and ‘deviation toward Judaic customs.’ His wife Flavia Domitilla was banished to the island of Pandateria (Ventotene). Over time, Flavius Clemens came to be regarded as a Christian martyr, and this gave rise to the idea of Domitian’s persecution of Christians. But historians now dismiss this notion (there is no clearly attested persecution of Christians prior to the middle of the third century),[12] and assume that Flavius Clemens and Flavia Domitilla were simply accused of Judaizing, and the former perhaps of circumcising himself.[13] One of Domitian’s assassins in 96 was a steward of Domitilla named Stephanus, which may suggests a Jewish vengeance.

The attitude of the Flavians towards the Jews was apparently twofold. On the one hand, they seemed determined to do away with the Jewish religion, which they saw, correctly, as the source of Jewish separatism. Not content with having destroyed the Jewish temple in Jerusalem, Vespasian also ordered the destruction of the one in Leontopolis, Egypt. In general, the Romans used to integrate the vanquished gods with a ceremony of evocatio deorum, by which the god was granted a sanctuary in Rome. But the god Yahweh was considered inassimilable, which is why his objects of worship were treated as mere booty, according to Emily Schmidt: ‘The treatment of the Jewish god can be seen as an inversion of the typical Roman treatment of or attitude towards foreign gods, perhaps as an anti-evocatio.’[14]

On the other hand, Josephus’ biography shows that Vespasian and Titus were not just merciful, but even grateful to the Jews who had rallied to them in Judea. There is no contradiction between those two aspects of the Flavians’ Jewish policy: they repressed Jewish separatism and forbade Jewish proselytizing but encouraged Jewish assimilation. Assimilationist Jews abandoned circumcision and had no objection to the syncretic assimilation of Yahweh with Zeus or Jupiter. The same basic twofold policy was followed by the Flavians’ successors Trajan (98-117) and Hadrian (117-138).[15]

From these basic facts, and keeping in mind the pattern set by Ezra’s priestly circle in Babylon, it is not difficult to imagine what was going on in Rome in the first century. The theory I’m going to discuss now goes like this. The cornerstone of the Roman Catholic Church was first laid by a secret brotherhood of priestly Jews, who had been brought to Rome by Vespasian and Titus in the aftermath of the Jewish War that destroyed their Temple in 70 AD. Some had gained Vespasian’s favor and protection by handing him the fabulous Temple treasure that made possible his ascension to the imperial throne. Flavius Josephus, who had defected to the Romans in Galilee and was rewarded beyond measure by Vespasian, may have been an influential member of that Jewish circle. Those powerful, wealthy and self-conscious Jews, using assimilation for dissimulation, had the motive, the means and the opportunity to fabricate the syncretic religion that could serve as their Trojan horse.

I borrow this theory from Flavio Barbiero’s book The Secret Society of Moses: The Mosaic Bloodline and a Conspiracy Spanning Three Millennia (2010). The author is not a trained historian, but a scientist with a sharp inquisitive and logical mind combined with a great imagination and a taste for sweeping theories. There is a great deal of speculation in the grand story he unfolds, from Moses to modern times, but it is insightful and consistent. At least it is a good starting point for trying to answer the question of how the Jews created Christianity.

According to that thesis, these priestly Jews brought to Rome by Vespasian and Titus had come to terms with the ruin of their nation and Temple, but they had not given up on their biblical program of Jewish supremacy; they simply reinterpreted it from their new vantage point inside the Empire’s capital. Still jealous of their birth and strictly endogamous, they retained and passed on to their progeny a sense of mission to pave for Israel a new road towards its destiny. Can we not even assume that, under their apparent loyalty to the Emperor, they shared the same hatred of Rome that inspired first-century Jewish texts like the Apocalypses of Ezra and of Baruch?

In Ezra, the roar of the Lion of Judah makes the Roman eagle bursts into flame, and a reunited and free Israel is gathered in Palestine. In Baruch, the Messiah routs and destroys the Roman armies, then brings the Roman emperor in chains to Mount Zion and puts him to death.[16] The same hatred of Rome permeates the Book of Revelation, where Rome, under the thin veil of Babylon, is called the Great Harlot, whose flesh will be consumed by God’s wrath, to make way for a brand new Jerusalem.
 

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Editor’s note: Already from Nietzsche’s texts it was clear that the author of the Book of Revelation was a Jew who hated Rome in a hellish way. If there is one overtly anti-Roman text in the New Testament it is the one attributed to the Jew John of Patmos (not to be confused with John the Evangelist, let alone the fictional figure of John the Apostle).

It was a book written after the destruction of Jerusalem. No wonder the Jew John of Patmos dreamed of a ‘New Jerusalem’ in the final book of the Bible!

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Let us consider, as a working hypothesis, that these Jewish priests had a plan. They adopted the network strategy that had allowed their distant ancestors to infiltrate the Persian court and thereby regain their lost power under the patronage of Ezra. Their goal, according to Flavio Barbiero, was ‘taking possession of the newborn Christian religion and transforming it into a solid power basis for the priestly family’ (p. 146). There existed already a cult of Christ, attested by Paul’s epistles written in the 50s, but the Gospels gave it a completely different orientation in the decades following the destruction of the Temple. The Law-abiding Peter, presented as the head of the Jerusalem Church by the Gospel of Matthew, was made the founder of the Roman papacy in the literature attributed to Clement of Rome, thus establishing a spiritual bond between Rome and Jerusalem.

To get a better understanding of the Jewish community that elaborated these traditions, we must take a closer look at the first Jewish war. In 67, emperor Nero sent his army commander Vespasian to crush the rebellion of the priestly Sadducees who had defied Roman power by banning from the Temple the daily sacrifices offered in the name and at the expense of the Emperor. When, after Nero’s death, Vespasian was declared emperor in December 69, his son Titus was left in Judea to finish putting down the rebellion.

In Book vi of Josephus’ Jewish War we learn that, from the early stage of Titus’ siege of Jerusalem, many Jews went over to the Romans, including ‘heads of the priestly families.’ Titus ‘not only received these men very kindly in other respects, but […] told them, that when he was gotten clear of this war, he would restore each of them to their possessions again.’ Until the last days of the siege, Josephus informs us, some priests obtained safe conduct under the condition that they handed to Titus some of the Temple’s wealth.

One, named Jesus, delivered ‘two candlesticks similar to those that were deposited in the Temple, some tables, some drinking chalices and cups, all of solid gold. He also handed over the curtains [those that were torn as Jesus expired according to Matthew 27:51], the robes of the high priest, with the precious stones and many other objects used for sacrifices.’ Another, named Phineas, introduced by Josephus as ‘the guardian of the Temple treasure,’ handed over ‘the priests’ tunics and belts, a large quantity of purple and scarlet cloth […] and a large quantity of the sacred ornaments, thanks to which, even if he was a prisoner of war, he obtained the amnesty reserved for deserters.’

Those priests obviously bargained their lives and their freedom with parts of the Temple treasure. The Temple was not just a religious sanctuary, it was, in a real sense, a central bank and a giant vault, harboring enormous quantities of gold, silver, and precious artifacts financed by tithes from around the world. One of the purposes of the Temple, we could say, was to satisfy Yahweh’s greed: ‘I shall fill this Temple with glory, says Yahweh Sabaoth. Mine is the silver, mine the gold!’ (Haggai 2:7).[17] According to the Copper Scroll found near the Dead Sea in 1952, the Temple treasure, amounting to tons of gold, silver, and precious items, had been hidden during the siege in 64 locations.[18] So it is logical to assume, as Barbiero does, that Titus and Vespasian were only able to get their hands on it with the help of high-ranking priests.

This huge booty, of which the symbolic centerpiece was the enormous menorah depicted on the Arch of Titus (opening picture), certainly helped Vespasian to earn the acclamation of his troops as emperor, and then to convince the Senate. The construction of the Coliseum, between 70 and 80, was entirely financed by this booty.

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[11] The earliest gospel, the Gospel of Mark, is commonly dated in the late 60s, but that date is much too early, especially since it mentions the destruction of the Temple.

[12] Tacitus wrote in the Annals (xv, 44) that Nero accused Christians of starting the great fire of Rome in 64, and had many of them ‘thrown to the beasts, crucified, and burned alive.’ But this is the only attestation of that story, and some modern scholars have cast doubt on its credibility. Richard Carrier sees it as a later Christian interpolation, and Brent Shaw argues that Nero’s persecution is a myth. There is one other mention of persecution against Christians before the third century, in a letter written to Trajan by Pliny the Younger, governor of Bithynia (north of Asia Minor). But this letter is of dubious authenticity as well, belonging to a book of 121 letters found in the 16th century, copied, and lost again.

[13] Paul Mattei, Le Christianisme antique: De Jésus à Constantin, Armand Colin, 2011, p. 119.

[14] Emily A. Schmidt, ‘The Flavian Triumph and the Arch of Titus: The Jewish God in Flavian Rome,’ UC Santa Barbara: Ancient Borderlands Research Focus Group, 2010.

[15] Trajan is said to have had a pro-Jewish wife, Pompeia Plotina, and he once sentenced to death a Greek dignitary named Hermaiskos for having complained that the emperor’s entourage was ‘full of impious Jews.’ (Joseph Mélèze Modrzejewski, The Jews of Egypt – From Rameses II to Emperor Hadrian, Princeton University Press, 1997, p. 193-196). But Hadrian is credited for having banned circumcision, and, when faced in 132 with a new anti-Roman Jewish uprising in Judea, led by Simon bar Kokhba, he destroyed Jerusalem once more, converted it into a Greek city named Aelia Capitolina, and forbade Jews to enter it.

[16] Norman Cohn, The Pursuit of the Millennium, Essential Books, 1957, p. 4.

[17] According to 1Kings 10:14, the amount of gold hoarded each year into Salomon’s temple was ‘666 talents of gold’ (1 talent = 30kg). Salomon’s treasure may be legendary, but it illustrates what the Jerusalem Temple still meant for the priests of the first century AD.

[18] Because the Copper Scroll is part of the so-called Dead Sea Scrolls, which have been wrongly assigned an Essenian origin for decades, its content was long considered fictional. The revision of this misguided theory, pioneered by Norman Golb in Who wrote the Dead Sea scrolls?: The search for the secret of Qumran, Scribner, 1995, has corrected that bias.

Categories
Conservatism Quotable quotes

Gaedhal quote

I think that one of the reasons that conservatives despise Hitler so much, is because he actually took effective action against the social evils of his day instead of just bitching and whining about the social evils of his day as a shekels-garnering exercise, which is what conservatives do.

Categories
Bible Final solution Judaism Philosophy of history Racial right Who We Are (book)

How Yahweh conquered Rome, 3

Jews in Rome before the Jewish Wars

Long before it was repackaged for the Gentiles, the Big Lie was a Jewish self-delusion. As I have detailed at the end of my long article ‘Zionism, Crypto-Judaism and the Biblical Hoax,’ in the sixth and the fifth century BC in Babylon, a priestly elite from Jerusalem decided that Yahweh, the national god of Israel, although apparently vanquished, was in fact the only real god, and, by way of consequence, the Creator of Heaven and Earth. A laughable claim, but when the Persians conquered Babylon, those Jews, who found themselves in a favourable position after helping the Persians, set out to pretend that their theoclastic monotheism, based on the exclusion of all other gods, was identical to the tolerant monotheism of the Persians; in other words, that their tribal god Yahweh was Ahura Mazda, the God of Heaven. I have shown that the deception is clearly apparent in the Books of Ezra and Nehemiah, where only Persians are portrayed as believing that Yahweh is ‘the God of Heaven,’ while for the Israelites he is just ‘the god of Israel.’

What the priestly Jews achieved in Babylon in the fifth century BC was a preliminary stage for what another generation of the same priestly cast would start planning in the first century AD in Rome, after having been brought there in similar conditions of captivity. While Yahweh seemed again vanquished, he set out to conquer his victor from within. The conspiracy of Babylon’s Jews to fool the Persians with their phony monotheism was the blueprint for the more sophisticated conspiracy of Rome’s Jews to fool the Romans with Christianity.

Between those two stages, Jews seem to have convinced a portion of the Roman aristocracy that they were the first true monotheists, the worshipers of the true God. For Greeks and Romans, the supreme Creator was a philosophical concept, while religious cults were polytheistic by definition. That’s why, around 315 BC, the Aristotelian Theophrastus of Eresus thought of the Jews as ‘philosophers by birth,’ although he was troubled by their primitive holocausts. Some Jewish writers (Aristobulus of Paneas, Artapanos of Alexandria, or even Philo of Alexandria) had even succeeded in bluffing some Greeks with the wild claim that Homer, Hesiod, Pythagoras, Socrates and Plato had been inspired by Moses.[8]

Jews are mentioned in Rome as early as the second century BC. It has been surmised that they were mostly converted Phoenicians. Martin Bernal defends that thesis in Jews and Phoenicians, with the argument that ‘there is no evidence of Jews in the West Mediterranean before the destruction of Carthage [146 BC],’ but ‘after that date, they were widely reported there,’ while Phoenicians faded from the pages of history.

Phoenicians and Jews’ languages and cultures were virtually identical.[9] Peter Myers brings additional light in his well-sourced article ‘Carthaginians, Phoenicians & Berbers became Jews’, arguing that, ‘After the destruction of Carthage by Rome, many Carthaginians and Phoenicians converted to Judaism, because Jerusalem was the only remaining centre of West Semitic civilization.’

The Encyclopedia Judaica’s article on Carthage, quoted by Myers, supports that hypothesis, adding that the Phoenicians, by converting to Judaism after their political decline, ‘preserved their Semitic identity and were not assimilated by the Roman-Hellenistic culture which they hated.’ This theory, which also explains the mysterious origin of the Sephardim in Spain—a Carthaginian colony—, is of obvious importance to comprehend the attitude of Jews towards the Roman Empire, destroyer of the Phoenician civilization.

(Left, Flavius Josephus highlights the ancient affinity between Phoenicians and Jews.) In 63 BC, Rome’s Jewish community was enlarged with thousands of captives brought back from Judea by Pompey, and progressively freed (Philo of Alexandria, Legatio ad Caium, 156). It is believed that Julius Cesar introduced legislation to guarantee their religious liberty, and that the law was confirmed by Augustus, who also exempted them from military service. Emperor Claudius (41-54 AD) is said to have expelled the Jews from Rome (Suetonius, Claudius xv, 4; Acts 18:2), or at least forbidden them to congregate (Cassius Dio lx, 6). But they seem to have known favourable times under Nero (54-68), whose wife Poppaea Sabina is regarded as an Esther-type secret Jewess in Jewish tradition, because Jewish historian Flavius Josephus calls her ‘a God-worshipper’ (Antiquities of the Jews, xx, 195) and mentions her support for the release of Jewish priests prosecuted in Rome (Vita 16).[10]
 

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Editor’s note: When Greg Johnson criticised William Pierce’s Who We Are years ago, he argued that Pierce, with his suggestion that the ancient Aryans should have exterminated the non-Aryans, was saying something monstrous. Johnson even called ‘whites’ those mudblood Cauacsoids whom we now assume had Semitic, though not Jewish, blood.

White nationalism would be greatly enriched by admitting that the Judean war against Rome has been in reality a psychological war of the Semites (including non-Jews, such as the Phoenicians and the Carthaginians who survived the Third Punic War) against the Aryans. It is a great pathology that infects even white nationalism not want to see the macro-dynamics of the clash between Semites and Aryans that has been going on for millennia.

I blame Christian ethics for that. (Recall, for example, that a dozen years ago Johnson delivered homilies at his church in San Francisco. He has since abandoned Christianity and is now a pious neochristian—just read his The White Nationalist Manifesto.) If Christian ethics is to blame, for transvaluing Semitic values Pierce’s book should be the textbook of American racialists. But I understand that the copyright holders, the National Alliance, haven’t yet published it.

Or am I wrong?

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[8] Joseph Mélèze Modrzejewski, The Jews of Egypt, From Rameses II to Emperor Hadrian, Princeton University Press, 1995, pp. 48-49, 66.

[9] Martin Bernal, Geography of a Life, chap. 45, ‘Jews and Phoenicians,’ pp. 386-394.

[10] Nahum Goldmann, Le Paradoxe juif. Conversations en français avec Léon Abramowicz, Stock, 1976, p. 36; Heinrich Graetz, Histoire des Juifs, A. Lévy, 1882 (on fr.wikisource.org), tome I, p. 413-428.

European beauty

The Highlands, Scotland.

Categories
Catholic Church Christendom Judaism Protestantism Theology

How Yahweh conquered Rome, 2

by Laurent Guyénot

The two sides of the big lie

Is this quest really necessary? Can there be any benefit for Western civilization in questioning its already shaky Christian foundation? And is the Big Lie such a big deal? Before proceeding, I want to share my viewpoint on these questions, on which I have thought long and hard.

‘The greatness of White civilization sprung from the Christian faith.’ Such a statement seems hardly controversial. And yet, I think it is completely mistaken. The achievements of our civilization stem from the inner strength of our race, which include an exceptional propensity to ‘idealize’, by which I mean both to generate ideas and work toward their realization. The genius of our race is to be creators of powerful Ideas that drive us forward and upward. This capacity, which Søren Kierkegaard calls ideality (In Vino Veritas, 1845), is not to be confused with what we commonly call idealism, although it may be argued that idealism is our vulnerability, the weakness inherent to our strength.

For centuries, the Christian faith has been a vehicle—one could almost say a superstructure—for our yearning to idealize and realize; it has not produced it. Priests did not build the Cathedrals in which they officiated (most churches were collective ventures of cities, towns and villages); the troubadours and poets who elaborated the sublime ideal of love which is our ‘civilization’s miracle’ (Stendhal)[5], were not monks; Johann Sebastian Bach wrote Church music, but he was not an clergyman, and his Ave Maria would sound just as great if sung to Isis; many geniuses of our European pantheons, like Dante, Leonardo da Vinci or Galilee, were nominal Catholics by obligation, but secret lovers of Sophia (read my article ‘The Crucifixion of the Goddess’). The source of the artistic, scientific and cultural genius of the White race is not Christianity.

Kevin MacDonald makes a discreet but crucial point in his preface to Giles Corey’s The Sword of Christ when he writes that ‘the adaptive aspects of Christianity’ are what ‘produced Western expansion, innovation, discovery, individual freedom, economic prosperity, and strong family bonds.’[6] This is true if by ‘the adaptive aspects of Christianity’ we mean the aspects that are adopted and adapted from the ancient Greco-Roman-Germanic world, rather than from the Old and New Testament. Among the adaptive aspects of Christianity must be counted its various national colors. Russian Orthodoxy is good for Russia for the same reason that Confucianism is good for China: because it is a national Church, so that being a Russian Orthodox means being a patriot.

The same could be said in the past about Lutheranism for Germany or, in a narrower context, Catholicism for Ireland. But these national versions of Christianity are, in fact, in opposition to its universal (katholikos) mission statement—and to papal Rome. Family values are also adaptive aspects of Christianity. Jesus disavowed his family (Matthew 12:46-50) and Paul taught that, ‘it is good for a man not to marry,’ marriage being recommended only for those who cannot help fornicating (1 Corinthians 7). ‘Christian values’ are not Christian at all, they are simply conservative. In fact, if we look at its popular expressions, Catholicism has been so adaptive that it can be said to be more pagan than Jewish. What’s Jewish about Christmas or Mother Mary?

The problem with Christianity is with its non-adaptive and now prominent Jewish aspects. It is not just the grotesque notion that Jews are chosen, but the even more grotesque character of the god who chose them. Paradoxically, with its anthropomorphic—or should we say Judeomorphic—image of God inherited from the Torah, Christianity has laid the foundation for modern atheism, and, perhaps, harmed Gentile ideality irremediably. Because the Old Testament God is ‘a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a capriciously malevolent bully,’ Richard Dawkins decided to be an atheist, like the vast majority of scholars from Christian background.[7]

They have all, by their own admission, confused God with Yahweh, and fallen victim to the Big Biblical Lie. And because they cannot conceive God outside of the Biblical paradigm, they ban Intelligent Design from universities under the slanderous accusation that it is another name for the biblical God (watch the documentary Expelled: No Intelligent Allowed), whereas it is in fact a vindication of the Greek Sophia. The sociopathic Yahweh has ruined the reputation of God and led to modern Western godlessness.

And so the Big Jewish Lie begot the Big Atheist Lie—or shall we call it the Darwinian Lie? ‘Yahweh is God’ and ‘God is dead’ are opposed like the two sides of the same coin. Our materialistic civilization is in fact more Jewish than the Christianity it rejected, because materialism (the denial of any otherworld) is the metaphysical core of the Hebrew Bible (read my article ‘Israel as One Man’).

If Christianity could include, among its adaptive aspects, the rejection of the Old Testament’s Jealous God and the Big Lie of Jewish chosenness, then it would be redeemable. But Christians would rather sell their souls to the devil than become Marcionites. In two thousand years of existence, institutional Christianity has consistently evolved in the opposite direction, becoming more and more scriptural, Judaized, and Israel-centered: from Orthodoxy to Catholicism, and from Catholicism to Protestantism, the trend is unmistakable. What else can you expect from an institution that has always invited the Jews, and declared that they cease being Jews the moment they receive baptism?

And so Christianity is a dead end. It is now part of the problem, not the solution. It may have served us well for some centuries [Note of the Editor: Guyénot hasn’t read the ten volumes of Karlheinz Deschner’s Christianity’s Criminal History], but in the long run, it has been an instrument of Gentile enslavement to Jewish power. At least, it has not helped us to prevent it, and it cannot help us to overcome it. Many today ask: why are we so weak? It is high time to consider the obvious: having been taught for generations to worship and emulate the man nailed on the cross under Jewish pressure is not the best incentive to resist martyrdom. There is an obvious correlation between being told yesterday that it is moral to ‘love your enemies’ and getting jailed today for ‘hate speech.’

I hold no personal grudge against Christianity. Catholicism is a part of my happiest childhood memories, and the sound of Church bells never fails to strike a deep chord in me. My grandparents on my mother’s side were Catholic bourgeois who raised a large and happy family with sound moral values. If I could see any hope in this social class, I would be a political Catholic like Balzac, or a romantic Catholic like Chateaubriand. But Catholic bourgeoisie is near extinct, having never recovered from Maréchal Petain’s demise. Their children called them fascists and their grandchildren are addicted to pornography. Catholicism has deserted the country too: there are no priests, and what good is a country priest anyway if he cannot bless the crops at Easter?

Therefore, since I don’t believe that Jesus literally rose from his tomb, I consider that institutional Christianity has exhausted its potential for civilization in the West. Look at our pope, for Christ’s sake!

‘Inside every Christian is a Jew’ (Pope Francis).

I speak as a Frenchman, but I doubt that American Catholicism has much more Holy Spirit left. It died in Dallas with Arlen Specter’s magic bullet. Of course, there are brave Catholics like E. Michael Jones, who has captured the evil genius of the Jewish race in his indispensable book on The Jewish Revolutionary Spirit. But Professor Jones is the exception that proves the rule. And I am not even talking of American Protestantism, today a mercenary force for Zion.
 

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Editor’s Note:

In this the author is terribly mistaken. Jones is a thousand times worse than a Jew because, as a good Catholic, he is a vile traitor to his race (traitors are worse than external enemies). After he debated Jared Taylor a year ago, I wrote: ‘After 1:39 the Christian Jones showed his true colours. The moderator asked him: If the millions of non-white Muslims and blacks in France suddenly became Catholics should they be expelled? Emphatically Jones answered “No!… They could become Frenchmen, without any problem!” He even added that an African who migrated to Poland could become Polish as well…’
 

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[5] Stendhal, Love, Penguin Classics, 2000, p. 83.
[6] Giles Corey, The Sword of Christ: Christianity from the Right, or The Christian Question, Independently published, 2020, p. xiii.
[7] Richard Dawkins, The God Delusion, Houghton Mifflin, 2006, p. 51.

European beauty

Statue of Roland on the square
in old town of Riga, Latvia.