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Catholic Church Christendom Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 96

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

 
Most of the written statements about the martyrs are false, but all of them were considered as totally valid historical documents (3 of 7)

But precisely the bishops—whose martyrdom was considered ‘something special’ before that of ordinary Christians—very rarely were martyrs. They fled en masse, sometimes from one country to another, to the limits of the Roman Empire, naturally at the behest of God and without forgetting to send from a safe place letters of support to the lesser faithful who were left imprisoned. In the old Church this was so well known that even in numerous spurious accounts of martyrs there are few bishops who figure as martyrs! (The patriarch of Alexandria, Dionysus, was in such a hurry when a local pogrom broke out that he fled on the back of a cavalry devoid of a chair—he rightly bears the nickname ‘the Great’.)

But practically all of the ‘saints’ of the first centuries were later declared martyrs, ‘even if they had died peacefully. Anyone worthy of the veneration of Constantine had to be a martyr ‘(Kötting). Therefore, ‘very few’ of the Acta Martyrum are ‘true or based on real documentary material’ (Syme).

And especially after the 4th century Catholic Christians had records and accounts of martyrs that seemed forged by the ‘heretics’, so they ‘purified’ them by counterfeiting. Although they admitted the miracles of the apostles that the accounts related, they did not want to consider valid the ‘false doctrines’ that accompanied them.

In this way, orthodox counterfeiters such as the so-called Pseudo-Melitus, the Pseudo-Jerome, the Pseudo-Obadiah and others, provided counter-falsifications. Christian ‘martyrs’ acts did not recoil at any exaggeration, no lack of truth, no kitsch. Since the Church made no use of the martyrdom of the woman of the apostle and first pope, St. Peter, a tale transmitted by a Father of the Church, St. Thecla is considered the first martyr, although it is said that she escaped martyrdom by a miracle.

Giovanni Battista: St. Thecla Liberating a City from the Plague, 1759.

But Catholic martyrology is strictly documented with the martyrdom of Polycarp, even knowing the hour of his death, something almost unique in proto-Christian literature. However, the date is unknown. It is unknown either if it was under Marcus Aurelius or Antoninus Pius. In this ocular testimony of the death of a Christian martyr—the oldest text: a throughout falsified text with revisions and interpolations with pre-Eusebian and a post-Eusebian false annexes—, the holy bishop knows in advance the type of his death.

Upon entering the stadium he is encouraged by a voice from the sky: ‘Stand firm, Polycarp!’ Miraculously he is not burned at the stake, to which ‘especially the Jews’ throw firewood. All the flames burn in vain. The executioner must then finish him off, his blood extinguishes the fire and from the saint’s wound a pigeon ascends to the sky… These acts ‘arose little by little and in a fragmentary way’ (Kraft).

However, even in the 20th century, in the Catholic Lexikonfür Theologie und Kirche (Encyclopaedia of Theology and the Church) this story shines as ‘the most valuable testimony for the Catholic worship of saints and relics’. Even today, the brave martyr continues to be venerated, who, as befits a bishop, had previously fled several times and changed his hiding place: the Byzantine and Syrian Churches celebrate it on February 23, the Melkites on the 25th and the Catholics on January 26, and Polycarp continues to act as ‘patron saint against the pain of ears’.

Let us take a look at the Acts of the Persian Martyrs.

The Christians are heading en masse towards their execution ‘singing the psalms of David’. They smile as the executioner lifts the sword. All the teeth are ripped out and all the bones are grounded. New whips are bought on purpose. They are hit until only pulp is left of their bodies. Their joints are broken, they are skinned from head to toe, they are cut slowly from the middle of the neck to the skull, their noses and ears are cut, burning needles are stuck into their eyes, they are stoned, they are cut with a saw, they are left to starve until the skin falls from their bones. Once sixteen elephants step on the heroes…

But whatever it is, the martyrs tolerate almost everything for a surprisingly long time and with good cheer, so to speak, with joy. Being only blood and shredded flesh, they launch the most edifying discourses. They shout with joy: ‘My heart rejoices in the Lord and my soul rejoices in its bliss’. Or they recognise: ‘This suffering is only relief’.

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Ancient Rome Catholic Church Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 95

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

 
Most of the written statements about the martyrs are false, but all of them were considered as totally valid historical documents (2 of 7)

The tolerance of the Romans in religious matters was generally great. They had it before the Jews, guaranteeing their freedom of worship, and even after the wars fought against the Jews, they were not forced to worship the gods of the state and released from the obligatory offerings to the emperors.

Until the beginning of the 3rd century, the hatred against Christians—who considered themselves exclusive; who, with all humility (!) thought of themselves as special, like the ‘God of Israel’, ‘chosen people’, ‘holy people’ who felt themselves as the ‘golden part’—came mostly from the common peoples. For a long time the emperors imagined themselves too strong before this dark sect to intervene seriously. ‘They avoided whenever possible’ the trials against Christians (Eduard Schwartz).

For two hundred years they were not subjected to any ‘persecution’. Emperor Commodus had a Christian favourite. In Nicomedia, the main Christian church was in front of Diocletian’s residence. Also his preceptor of rhetoric, the Father of the Church Lactantius, remained safe in the vicinity of the sovereign during the toughest persecutions against the Christians. Lactantius never appeared before the courts or went to jail.

Almost everyone knew Christians, but they did not like to get their hands dirty by persecuting them. When it was necessary because the adepts of the Greco-Roman culture were furious, the officials did everything possible to release the imprisoned. The Christians only had to renounce their faith—and they did it massively, it was the general rule—and nobody bothered them again.

During the most intense persecution, that of Diocletian, the state only demanded the fulfilment of the offering of sacrifices that the law imposed on all citizens. Non-compliance was punished, but in no case the practice of the Christian religion. Even during the persecution of Diocletian, the churches were able to dispose of their property.

Even with Emperor Decius, in the year 250, we cannot speak of a general and planned persecution of Christians. At that time the first Roman bishop is killed in a persecution. Fabian died in prison; there was no death sentence on him. But up to that date, the ancient Church already considered as ‘martyrs’ eleven of the seventeen Roman bishops, although none of them had been martyrs! For two hundred years Christianity had lived side by side with the emperors. And in spite of that, on the Catholic side they still lie—with ecclesiastical imprimatur (and dedication: ‘To the beloved mother of God’)—in the mid-20th century: ‘Most of the popes of that time died as martyrs’ (Rüger).

(Cornelius by Master of Meßkirch.) The ‘pope’ Cornelius, who died peacefully in 253 in Civitavecchia, appears as beheaded in the acts of the martyrs. Also falsified are those that make the Roman bishop Stephen I (254-257) victim of the persecutions of Valerian. Pope St. Eutychian (275-283) even buried ‘with his own hands’ 342 martyrs, before following them himself.

The Church tried to cover up the apostasy of several popes at the beginning of the 4th century by falsifying the documents. The Liber Pontificalis, the official list of the papacy, points out that the Roman bishop Marcellinus (296-304), who had made sacrifices to the gods and had delivered the ‘sacred’ books, soon repented and died martyred: a complete forgery.

In the Roman martyrology, one pope after another gain the crown of martyrdom—almost everything is pure deception. (Interestingly, until the end of the 3rd century the cult of the martyrs had not begun in Rome.)

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Ancient Rome Christendom Kriminalgeschichte des Christentums (books) Nero Tacitus

Christianity’s Criminal History, 94

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

 
Most of the written statements about the martyrs are false, but all of them were considered as totally valid historical documents (1 of 7)

The Christians first falsified, from the 2nd century, the emperor’s edicts of tolerance: for example that of Antoninus Pius (about 180), or a Marcus Aurelius writing to the Senate a letter in which the emperor testifies about the salvation of the Roman troops from thirst thanks to the Christians.

They also falsified an epistle of the Tiberian proconsul to Trajan with the supposed imperial order to end the bloody persecution.

An edict of Nerva was falsified which revokes the harsh measures of Domitian against the apostle John. Indeed, Domitian himself, informs the historian of the Church Eusebius—relying on the Eastern Christian (((Hegesippus)))[1], the author of the five books of Hypomnemata (Memories)—, after having imprisoned ‘the relatives of the Lord’ as the successors of David, he released them and ordered to ‘cease the persecution of the Church’.

If the Christians began falsifying documents so that the emperor exonerated them, when the persecutions were a thing of the past, they began to persecute the adherents of classical culture. They ended up falsifying documents to accuse the Hellene sovereigns; they falsified, in series, a large number of anti-Christian edicts and letters of the sovereigns and consuls (especially by the end of the 3rd century): supposed records of non-historical martyrdoms, and also an infinity of martyrdoms. The Christians who appear as witnesses to these false biographies are countless.

Already the first of the presumed persecutions under Nero—which, for two millennia, made this emperor a monster without equal for Christians—was not a persecution against Christians but a process for arson. Even historians Tacitus and Suetonius, hostile to Nero, judged the process as just and reasonable. ‘Christianity was not discussed’, writes the evangelical theologian Carl Schneider. Also, the history of Christianity of the Catholic theologian Michel Clévenot establishes ‘that neither Nero, nor the police nor the Romans must have known that they were Christians; they were still moving too far in the dark and their number was still too small for their executions to have been a matter of public interest’.

But since the logic of Catholic theologians is rarely brilliant, Clévenot finishes his chapter on the fire of Rome in July of the year 64, not without having first recorded the ‘surprisingly’ good memory about Emperor Nero among the Romans. Among the Christians, he is still considered a bloodthirsty madman. And according to Clévenot this would be ‘perhaps (!) the best demonstration that Christians were really the victims of the horrible massacre of July 64’.

It is significant that religious motives did not play any role in the process, or at most a very accessory one. Significantly, Nero confined himself to the Christians of Rome. Although the acts were later falsified to locate martyrs elsewhere in Italy and in Gaul, according to the Catholic theologian Ehrhard: ‘All these acts of martyrdom have no historical value’.

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[1] Editor’s note: The triple parentheses are mine. Hegesippus, a chronicler of the early Church, was a Jewish convert. One wonders how many of the Christians that Deschner has been mentioning also had Jewish ancestry.

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Racial right Real men

WN and I are two

That the white nationalists and I live in parallel universes can be seen in today’s commentaries on the visit of Witch Theresa May to the African country that is ethnically cleansing whites from its soil. I just saw a few seconds of this Ramzpaul video on the subject but I won’t see everything. A year ago I wrote:

The South African government had six atomic bombs. If the South Africans had nuked Washington, in addition to New York (which would dispatch quite a few non-gentiles) and Hollywood (thus destroying the Jewish virus factories for the Aryan mind), together with Jerusalem and Tel Aviv (which would have emboldened the surrounding Muslims to re-conquer Israel)—with the surplus bomb being retained for London, Paris, or Moscow—South Africa would have been destroyed by the Evil Empire, but at least it would have died with honour.

In addition to Ramzpaul, other white nationalists and people of the Alt-Right are commenting today on the Witch’s visit to South Africa. Well: I would bet that nobody says, not even remotely, what I wrote a year ago and also through the spoken word in one of the podcasts.

Pierce saw it clearly in The Turner Diaries: if a fraction of the atomic weaponry falls into the hands of revolutionaries, it must be used immediately, even if it is a move of enormous risk.


Nobody thinks like Pierce today! They prefer to follow the loving ethics of humanity, so full of flowers, inspired by Christianity. Next month Greg Johnson publishes his book White Nationalist Manifesto and I’m sure he will continue to say that racists should continue to use porcelain guns instead of fighting.

Yesterday I saw part of this video by Jean-François Gariépy (known simply as JFG in YouTube) about whether the future of the white race will be great or will be extinguished. As far as I watched, at no time was armed struggle discussed as the royal path out of the death trap in which the white man has fallen.

I live, as I said, in a universe parallel to that of white nationalists, folks of the Alt-Right or Alt-Lite vloggers (JFG, for example, is a libertarian). For me it is more than obvious that whoever wants to save his race must convert himself into an army: an army of a single soldier!

That’s why I can no longer tolerate more than a few seconds in sites or videos of WN / Alt-Right. Their lack of martial spirit, and lack of desire to annihilate the Enemy even if that leads to their own death, make me sick.

Categories
Catholic Church Jesus Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 93

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

 
As the historical-critical exegesis of the Bible teaches us, Jesus—the apocalyptic man who, totally within the tradition of the Jewish prophets, waits for the immediate end: the irruption of the ‘God’s imperial rule’, and thereby makes a complete mistake (one of the most solid results of exegetical investigation)—certainly did not want to found any Church or institute priests, bishops, patriarchs and popes.

As late as the middle of the 2nd century, the Roman Christian community had about thirty thousand members and 155 clerics. None knew anything about the appointment of Peter, nor about his stay and martyrdom in Rome.

 
The list of fabricated Roman bishops

The oldest list of Roman bishops was provided by the father of the Church, Irenaeus, Bishop of Lyon, in his work Adversus Haereses, roughly between the years 180 and 185. The original Greek text is not preserved; only a complete Latin copy of the 3rd century or 4th, if not the 5th. Literature about it is hardly noticeable, the text is ‘spoiled’ in a manifest way. What remains a mystery is the origin of the list. Ireneus wrote down a little more than the names.

And nowhere is there talk of a primacy of Peter! By the end of the 2nd century Peter was not yet counted in Rome among the bishops. And in the 4th century it is affirmed that he was pope for twenty-five years! Bishop Eusebius, a historian of little confidence, even guilty of falsification of documents, transmitted in his time the succession of Roman bishops.

Eusebius ‘perfected’ also the list of Alexandrian bishops, very similar to that of the Romans. The same with the Antioquian list, associating an Olympiad with each one of the bishops Cornelius, Eros and Theophilus. In the list of bishops of Jerusalem he also worked with artificial computations, not having ‘practically any written news’ of the years in which they were in office. Later, Bishop Epiphanius made an exact dating comparing it with that of the emperors.

Around the year 354, the Catalogus Liberianus (Liberian Catalogue), a relation of popes that goes from Peter to Liberius, indicating dates in days and months, was continued and ‘completed’, as indicated by the Catholic Gelmi, who immediately added: ‘All these data have no historical value’.

The Liber Pontificalis (Book of the Popes), the official book of the popes, the oldest list of the Roman bishops, contains ‘a great abundance of falsified or legendary material’, which the author ‘completes by new findings’ (Caspar). In short, it carries so many fabrications that until the 6th century it has hardly any historical value, not naming Peter, but a certain Linus, as the first bishop of the city. Thereafter Linus is in second place and Peter in the first.

In the end a ‘position of Peter’ is constructed (Karrer) and becomes ‘papacy’. ‘Like a seed’, writes the Jesuit Hans Grotz in a poetic way, ‘Peter fell on the Roman earth’. And then many others fell, as is still happening today. Little by little all the ‘successors’ of Peter could be counted, as has been said, with the year in which they acceded to the papacy and the date of their death, apparently in an uninterrupted succession. (Editor’s Note: Deschner’s books have no illustrations but see the image that I chose for this post: part of a poster of the purported bishops of Rome from St. Peter to Pope Francis under the heading ‘I Sommi Pontefici Romani’. The poster is so large that, already unfolded, I had to hang it on a wall to photograph it.)

However, over time the list of Roman bishops was modified, perfected, completed in such a way that, in a table compiled by five Byzantine chroniclers, of the first twenty-eight bishops of Rome only in four places do the figures agree in all columns. Indeed, the final editor of the text, perhaps Pope Gregory I, seems to have expanded the list of names to include twelve saints, in parallel with the twelve apostles. In any case, the list of Roman bishops of the first two centuries is as unreliable as that of the list of the Alexandrians or Antiochenes, and ‘in the first decades it is pure arbitrariness’ (Heussi).

Note of the Ed.: Fabricated list of popes. Starting at the left,
St. Peter. Note the noblest faces the artist used for these
non-existent popes to make the faithful believe that the first
popes were not only saints, but also holy men of the white race.

The invention of a series of traditional names and tables, partly constructed, artificially filling the gaps, existed long before the appearance of Christianity and its lists of bishops falsified from the beginning. It is comparable to the Old Testament genealogies, which through a succession of names without empty gaps, guaranteed participation in the divine promises; especially the list of high priests after the exile, as a list of rulers of Israel.

Furthermore, the ancient pastors of Rome were not considered in any way ‘popes’. For a long time they had ‘no other title than that of the other bishops’ (Bihimeyer, Catholic). Whereas in the East, patriarchs, bishops and abbots were long known as ‘popes’ (pappas, papa, father), this designation appears in Rome for the first time on a tombstone from the time of Liberius (papacy 352-366).

At the end of the 5th century, the notion acquired a naturalisation certificate in the West, where the Roman bishops used the word ‘pope’ to call themselves, along with other bishops, although they did not do so regularly until the end of the 8th century. And until the second millennium the word ‘pope’ does not become an exclusive privilege for the bishops of Rome.

The first to refer to Mt, 16, 18, is, of course, the despotic Stephen I (papacy 354-357). With his hierarchical-monarchical conception of the Church, rather than episcopal and collegial, it is to a certain extent the first pope.

Not even Augustine, so fond of Rome but sometimes oscillating delicately among the pope and his African brothers, defends papal primacy. That is why Vatican I, of 1870, even reproached his ‘erroneous opinions’ (pravae sententiae) to the famous father of the Church. Sumus christiani, non petriani, ‘We are Christians, not Petrians’, Augustine had affirmed.

Similarly, like the bishops and fathers of the Church, the ancient councils did not recognise the primacy of law of Rome.

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Der Antichrist (book) Friedrich Nietzsche Philosophy

The Antichrist § 10

Germans understand me immediately when I say that philosophy has been corrupted by theologian blood…

What German philosophy really is—an underhanded theology…

Why were Germans so convinced that Kant marked a change for the better? The theologian instinct of the German scholar had guessed just what was possible again: a hidden path to the old ideal lay open…

Kant’s success is just a theologian success: Kant, like Luther, like Leibniz, was one more drag on an already precarious German sense of integrity —

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Catholic Church Kriminalgeschichte des Christentums (books) St Paul

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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Catholic Church Christendom Claudius Kriminalgeschichte des Christentums (books) New Testament St Paul Theology

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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Julian (novel) Literature

Julian, 39

Julian presiding at a conference of Sectarians
(Edward Armitage, 1875)

 
On 1 January 355 a warrant was issued for my arrest. But by then I had joined a religious order at Nicomedia. I am sure that at first none of the monks knew who I was, for I had come to them with head shaved and I looked like any other novice, Oribasius also protected me. When the imperial messenger arrived at Pergamon to arrest me, Oribasius said that I had gone to Constantinople.

I was a monk for six weeks. I found the life surprisingly pleasant. I enjoyed the austerity and the mild physical labour. The monks themselves were not very inspiring. I suppose some must have had the religious sense but the majority were simply vagrants who had tired of the road and its discomforts. They treated the monastery as though it were some sort of hostel rather than a place to serve the One God. Yet they were easy to get along with, and had it not been for the Galilean rituals I could have been quite happy.

I don’t suppose I shall ever know how I was discovered. Perhaps one of the monks recognized me or perhaps the secret agents in checking the rolls of the various monasteries for new arrivals had grown suspicious. No matter how it was done, it was done swiftly and efficiently. I was in the kitchen of the monastery, helping the baker to fire his oven, when a detachment of household troops came clattering in. Their commander saluted me. “The most noble Julian is to accompany us to Milan, by order of the Augustus.”

I made no protest. The monks stared in silence as I was taken from them and marched through the cold streets of Nicomedia to the imperial palace. Here I was received by the city prefect. He was nervous. Under similar circumstances five years earlier, Gallus had been ordered to Milan and he had been made Caesar of the East. The same fate might befall me. It was hard for an official to know how to behave.

“Naturally, we regret these security precautions.” The prefect indicated the guards. “But you will understand that the Grand Chamberlain’s office was, as always, most specific. No details were omitted.”

I was polite and non-committal. I was also somewhat cheered to learn that my military escort was to be commanded by Victor, the same officer I had met at Macellum.

Victor was apologetic. “I don’t enjoy this duty. I hope you realize that.”

“Neither do I.”

Victor frowned. “I particularly dislike taking a priest from a monastery.”

“I am not exactly a priest.”

“Even so, you were prepared to take orders. No one has the right to keep a man from God, not even the Emperor.” Victor is a devout Galilean; at that time he was convinced that I was also one. I said nothing to disabuse him.

The next day we set out for Constantinople. Though I was treated like a prince, not a prisoner, I took it as a bad omen that we were to follow the same overland route to Italy that Gallus had taken a few months before.

As we were leaving Nicomedia, I noticed a head on a pike. I hardly glanced at it, since there is almost always the head of some felon or other on display at the main gate of every town.

“I am sorry,” said Victor suddenly. “But we were ordered to use this gate.”

“Sorry for what?”

“To lead you past your brother’s head.”

“Gallus?” I turned clear round in my saddle and looked again at the head. The face had been so mutilated that the features were unrecognizable, but there was no mistaking the blond hair, matted though it was with dirt and blood.

“The Emperor has had it displayed in every city in the East.” I shut my eyes, on the verge of nausea.

“Your brother had many good qualities,” said Victor. “It was a pity.” Ever since, I have respected Victor. In those days when secret agents were everywhere and no man was safe, it took courage to say something good of a man executed for treason. Victor was equally outspoken in my defence. It was his view that the two charges made against me by the Grand Chamberlain’s office were not serious (that I had left Macellum without permission; that I had met Gallus in Constantinople when he was already accused of treason). Of the first charge I was innocent. The Grand Chamberlain himself had written Bishop George, giving me permission to go wherever I chose in the East. I had wisely kept a copy of this letter. As for the second charge, I had been summoned to Constantinople by the then reigning Caesar of the East. How could I refuse my lawful lord? “You have nothing to fear,” said Victor. But I was not optimistic.

Since I was travelling as a prince, I was greeted at each city by the local dignitaries. Concerned as I was about my own fate, I was still able to take some pleasure in seeing new things. I was particularly pleased when Victor allowed me to visit Ilios, a modern city near the ruins of ancient Troy.

At Ilios I was taken round by the local bishop. At first my heart sank: a Galilean bishop was the last sort of person who would be interested in showing me the temples of the true gods. But to my surprise, Bishop Pegasius was an ardent Hellenist. In fact, he was the one who was surprised when I asked him if we might visit the temples of Hector and Achilles.

“But of course. Nothing would give me greater pleasure. But I am surprised that you are interested in old monuments.”

“I am a child of Homer.”

“So is every educated man. But we are also Christians. Your piety is well known to us even here.” I could not be sure if he was being ironic or not. My friendship with Maximus was general knowledge and a good many Galileans were suspicious of me. On the other hand, my arrest in a monastery had given rise to a whole new legend: the priest-prince. In this role, I explained to the bishop that it was merely as a student of Homer that I wanted to see the famous temples our ancestors had built to those gods (false gods!) and heroes who had fought in this haunted place.

Pegasius took me first to the small temple which contains the famous bronze statue of Hector, said to be done from life. In the unroofed courtyard which surrounds the temple there also stands a colossal statue of Achilles, facing Hector in effigy as in life. To my astonishment, the altars in the courtyard were smouldering with sacrifice, while the statue of Hector shone from a recent anointing.

I turned to the Bishop. “What do these fires mean? Do the people still worship Hector?”

Pegasius was bland. “Of course they do. After all, it would be unnatural not to worship our brave men in the same way that we worship the martyrs who also lived here.”

“I’m not sure it is the same thing,” I said primly.

“Well, at least we have managed to preserve many beautiful works of art.” Then Pegasius proceeded to show me the temples of Athena and Achilles, both in perfect repair. I noted too, that whenever he passed the image of an old god, he did not hiss and make the sign of the cross the way most Galileans do, fearing contamination.

Pegasius proved to be a marvellous guide to Troy. I was particularly moved when he showed me the sarcophagus of Achilles. “There he lies, the fierce Achilles.” He tapped the ancient marble. “A hero and a giant—actually, a giant. Some years ago we opened the tomb and found the bones of a man seven feet tall, and where his heel had been there was the head of an arrow.”

It was awesome to be so close to the legendary past. Pegasius could see that I was impressed. Despite all efforts to the contrary, I am transparent as water. “Those were great days,” he said softly.

“They will come again,” I blurted out.

“I pray that you are right,” said the bishop of Ilios. Today this same Pegasius is my high priest of Cappadocia. He was never a Galilean though he pretended to be one, thinking that by rising to a position of importance among that depraved sect he would be able to preserve the temples of our ancestors. Now he revels in his freedom.

Priscus: And now he revels in life at the Persian court, where, according to gossip, he is a convert to Persian sun worship. Julian took up with the oddest people.

Categories
Free speech / association Holocaust

Ye shall know the truth…

and the truth will set you free, white man. But when it comes down to it, Kevin MacDonald is afraid to discuss the holocaust in his webzine and Greg Johnson says we should forget it—as if the genocidal system was not importing masses of non-whites under the pretext that we must atone for the Nazi sins!

I have surfed the sites of white nationalism for nine years and only today I learned that there is Castle Hill Publishers (CHP): a publishing house that specialises in revising the holocaust theme. Either I had not surfed well or the white nationalists did not mention this publishing house with due emphasis.

I think that all those who want to be free should start studying these books, especially since Amazon Books eliminated the 69 books from the CHP collection last year! Now you have to use other channels to request them. However, even if we do not have time to read them, or the money to purchase them, we are obliged to keep, in our hard-drives, the PDFs that CHP offers us on their site. As Jim Rizoli says about CHP, the time will come when not even these PDFs will be available on the web, so we should store them in our homes as soon as possible.

Nor did I know anything about the Committee for Open Debate on the Holocaust (CODOH), which I discovered today, founded by Bradley Smith (1930-2016), which seems to be merging with CHP according to the Metapedia article. I recommend a very short video that presents, in a few words, the books published by CHP (here).

Today I will begin to save everything I can from this publishing house—a house as generous as David Irving’s books, which can also be obtained for free on his site.