Because Amazon is already printing my books, and in another account The Fair Race will even be available, I removed the ads from my books that I had on the addendum to this site. I had titled it Daybreak Press but recently I modified it to, in my mother tongue, criticise Eschatology: a cult derived from Christian Science in which I was alienated throughout my twenties.
The founder of that sect, one William Walter, had crossed by a great agony in his youth to expurgate from his mind the idea of a personal god. Even during my perdition in Walter’s sect, I had already abandoned theism, as the idea of ‘God’ for the eschatologists is similar to that of the New Age in which each individual, not only Jesus, is Vere homo, vere Deus.
Although on the Addenda I now criticise Walter’s cult, his new vision of divinity is a clear advance compared to the idea of the volcanic demon worshiped by the ancient Hebrews: an idea that whites internalized with extraordinary ferocity since Constantine and his successors, except Julian, destroyed the classical world. Thus, the beautiful gods of the Hellenes were replaced by an exceedingly proud and primitive god, in whose Talmud it is said that the best among the Goyim must be exterminated.
But the idea of the providence of the ignorant Walter was not really new. It resembles, in a way, the new understanding of God of German philosophers such as Schelling and Hegel. Thanks to their philosophers, when Hitler created National Socialism, some Germans already had not only an idea of the divinity much more mature than the tribal god of the Hebrews (and of traditionalist Americans). The Germans also had a long history of exegetes who had subjected the New Testament to the highest possible scrutiny that one could imagine.
(Reimarus, who restarted the criticism on the historicity in the gospel narratives since the subject had been suppressed when the Christians burned Porphyry’s books.)
On this site I have criticized Albert Schweitzer for having migrated, as a good neo-Christian, to Africa to help blacks after abandoning traditional Christianity. However, his book, in which he reviews the long history of German exegetes who studied the gospels, is a classic. Many, like Schweitzer himself, had no choice but to abandon traditional dogma after such an undertaking.
Culturally but not geographically, I am closer to Europe and National Socialism than to the United States. For the same reason, every time I approach the new posts of pro-white sites in America, I am astonished to see how backward they are compared, say, to Hitler’s anti-Christian table talks (whose excerpts I find myself moving to Ex Libris). Hunter Wallace of Alabama, for example, concludes his entry today with these words ‘The solution to all this is found in Jesus the Christ’.
Compare his words with what I recently said in Pilate or Jesus?: ‘You do not realise that, with that admiration [of Jesus], you, like so many white nationalists who are still clinging to their parents’ religion, are doing something harmful to the white race’. It was in that same post where I added: ‘It is this kind of thing that produces a tectonic earthquake, it opens a grand canyon so to speak, between me and the [American] nationalists’.
Years ago, it seems to me that on Radio Free Mississippi, Wallace discussed with Alex Linder the theme of Christianity throughout the podcast. But Linder is monolingual: he did not know, at least when he argued with Wallace, the Spanish texts of Evropa Soberana and Karlheinz Deschner in German that we have been translating for this site. As I have said elsewhere, the masthead of this site is Soberana’s essay; what the ten volumes of Deschner provide is a huge bibliography that validates Soberana’s claims.
I do not harbour any illusions. I know that pro-white Americans will die addicted to the Judeo-Christian drug until their race finishes dying. But perhaps my work may be of some use to those who, as Walter and I suffered while repudiating the volcanic demon, are in the process of apostasy.
Tag: Christian problem (CP)
I have almost no tolerance left for Christians. They are our first and biggest roadblock. We will not find the strength to fight Judea in the world until we exorcise the jew in our heart.
Christianity itself the original sin. I think that being raised Christian is kind of like being born half white.
You will never truly feel at home with your native spirituality, but you are also never comfortable with the alien Semitic religion.
It is the poison pill that makes you doubt all of your instincts–really doubt yourself.
Categories
Pilate or Jesus?
Or:
On purple-pill addicts
This post is a response to Arch Stanton: Pay attention to what I said today in the hatnote of the 60th entry of Kriminalgeschichte: ‘In a nutshell, any white person who worships the god of the Jews is, ultimately, ethnosuicidal’.
Jesus of Nazareth is considered ‘god’ by Christians, mysteriously the same as the first person of the trinity, the god father: the same Yahweh of the Jews, right? Well, if the hatnote that accompanies the entries of Deschner’s series describes reality, you yourself, by holding Jesus high, are an ethnosuicidal white.
I will be very frank. I do not believe that what you say in your novel about Jesus was historical. It could have been historical, as it could be historical the version of Jesus that appears in Evropa Soberana’s ‘Rome vs. Judea’: two different and irreconcilable visions of the historical Jesus.
I do not believe any. As I let you know in other discussion threads, there are as many Jesuses as New Testament students who fall into the temptation to write a ‘Jesus life’, as if that were possible.
It’s not possible. Already from the times of Albert Schweitzer it was known that it was impossible. The New Testament is a very problematic text because it is a kerygma. It is not a true and objective testimony about biographical facts: it preaches a new doctrine. Wanting to extract history out of such a text is like wanting to extract real history from what the Old Testament says about Moses; what the Buddhist texts initially passed on orally by monks say of Buddha, or what the Qur’an says of Muhammad.
Let’s go to the point regarding your novel. The fight between Jesus and the High Priest that appears in the gospels, which culminated in the expulsion of the merchants from the temple and eventually in the crucifixion of Jesus, is to be understood as a quarrel between Jews. Every Aryan who takes sides in such a quarrel is Judaised.
Even if the story is non-fictional whatever happened between the preacher Yeshu—whose mother Miriam was Jewish—and the temple authorities does not concern us in the least. What concerns us is what the Romans thought: Our people, the representatives of our culture. As Nietzsche said, the only decent character in the entire New Testament was Pilate.
Limestone block discovered in 1961 with Pilate’s
tribute in Latin to Tiberius. The words […]TIVS
PILATVS can be clearly seen on the second line.
But you do not have the white Pilate as the man to admire of the New Testament. You have a fucking Jew. You do not realize that, with that admiration, you, like so many white nationalists who are still clinging to their parents’ religion, are doing something harmful to the white race.
It is this kind of thing that produces a tectonic earthquake, it opens a grand canyon so to speak, between me and the nationalists. The white nationalists who maintain vestiges of Christianity are not aware of the fact that they are as much part of the problem as of the solution.
Very few racists, like Hitler in his after-dinner talks and Pierce on this side of the Atlantic, came to take the red pill. As I said elsewhere, the Alt-Right people prefer the purple.
Categories
Time to troll the Observer
Apparently, someone has been trying to discuss with MacDonald by email about this devastating critique of his naïve views on Christianity, to no avail. Instead, the retired professor has published an article by a Christian pundit that advances exactly the opposite point of view of this site.
In the first instalment of that piece, the author wrote: ‘Men of the Alt Right can and should recast themselves in the role of Christian cultural (maybe even holy) warriors fighting to regenerate once-Christian nations’. In the last sentence of the second instalment, he concluded: ‘The mission of the Alt Right, should it choose to accept it, is to spark the resurrection of the Church from the dead, not in a Rapture event next year, or in the far-distant future, but rather in the here and now’.
When whites become extinct by the middle of the 22nd century, bewildered Chinese intellectuals will be trying to figure out why these valiant defenders of the white race remained addicted to their Jewish opium. And believe me, this Judeo-Christian cult (‘ethnocentrism for me but universalism for thee’) is opium for the Aryan mind.
Visitors from The Occidental Observer who doubt the accuracy of this diagnosis should read (1) Evropa Soberana’s Rome vs. Judea, (2) Jack Frost’s PDF, (3) the recently published Why Europeans Must Reject Christianity by Ferdinand Bardamu, and tomorrow I shall resume the translations from the Kriminal-geschichte series.
Keep tuned!
After Nietzsche became insane, his sister and a friend of the philosopher assembled some of his loose writings in a book she published. §481 of that book that Nietzsche never intended to publish, The Will to Power, contains this sentence: ‘In so far as the word “knowledge” has any meaning, the world is knowable; but it is interpretable [emphasis in original]. Otherwise, it has no meaning behind it, but countless meanings—“perspectivism”.’
In other words, all ideations, even white nationalist ideations, take place from particular perspectives or points of view (POVs), and there are many possible conceptual schemes, or perspectives, which judgment of value can be made by integrating different vantage points together.
The image reveals a difference of contextuality. Each perspective is subsumed into another and adds an overall objective measure: a meta-perspective.
If we illustrate perspectivism with the current paradigm in white nationalism, that Jewish subversion is the primary cause of the downfall of whites, this working hypothesis may be represented by the smallest circle. An exemplary case of this point of view is that of David Duke. (Incidentally, I liked very much his most recent podcast about the ongoing Syrian crisis: here.)
But Duke is myopic: he cannot see that the Christian problem encompasses the Jewish problem (see the second circle encompassing the smallest one). Those nationalists who doubt the accuracy of this contextualisation should read the texts that support the encompassing claim: (1) Evropa Soberana’s Rome vs. Judea, (2) Jack Frost’s PDF and (3) the recently published Why Europeans Must Reject Christianity by Ferdinand Bardamu.
But the ‘Christian problem’ POV can also be subsumed into another circle: the Aryan problem, that we also have discussed on this site (listen e.g., to Arthur Kemp’s historical perspective) and so on: the Aryan problem can be subsumed into a larger circle, what Joseph Walsh recently called ‘the human problem’ in the comments section of this site.
But the ‘human problem’ is not the largest comprehensive vantage viewpoint or ‘circle’. In the last chapter of ¿Me Ayudarás?, which is basically an autobiographical book, I go further: the human problem can be subsumed into the larger understanding of the ‘animal problem’.
I tackle this larger problem, along with the even larger contextualisation than the animal problem—the ‘bio problem’ in other planets—with my principle of the four words: eliminar todo sufrimiento innecesario. But the point is that in order to take this most encompassing principle to the stars—the circle that encompasses all others: our meta-perspective—, presently we must concrete ourselves to solve the most immediate problem, the Jewish Problem. The stars, including the choice between us or A.I. en route for the Star Child (see the image chosen for my previous post, the last instalment of Bardamu’s essay) will come only if Aryans pass all the lesser tests.
My advice to solving the Jewish Problem is precisely to get rid of Christian ethics. It is the moral compass of contemporary whites what is driving Aryans toward the abyss, including the compass of most white nationalists.
So we are stuck in the second circle in this age of treason, which is why this site focuses on the Christian Problem. In the next few days, my humble contribution will be asking Bardamu if he would allow me to include his essay in the 2018 edition of The Fair Race’s Darkest Hour.
______ 卐 ______
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by Ferdinand Bardamu
A Europe without Christianity?
The world of classical antiquity shone as a lamp in the dark, filled with a youthful vigor that ensured its institutions and ideas would endure long after Greece and Rome ceased to exist as viable political entities. Science and reason were then snuffed out by the darkness and imbecility that followed in the wake of Christianity. Libraries were destroyed; art treasures were smashed; building in non-perishable materials almost vanished from memory; personal hygiene disappeared; ignorance was considered a virtue; chaos ensued. This was the triumph of Christianity, a syphilis of the mind that nearly wiped out Western civilization. Although Christian power and influence were shattered long ago by the rediscovery of science and reason, a resurgent Christianity now dominates the West in the form of liberal egalitarianism and cultural Marxism. These philosophies serve as the ideological basis of endless mass Third World immigration and other multiculturalist policies. This neo-Christianity has been imposed on the West by totalitarian liberal-leftist governments.
Understanding Christianity through the prism of group evolutionary strategy can shed light on the significant threat the religion poses to Europeans. As a seminal concept originally formulated by Prof. Kevin MacDonald, it was used with devastating effect in his analysis of 20th century Jewish intellectual and political movements. In a world characterized by in-group ethno-racial preference, absence of a group evolutionary strategy allowing populations at the species and sub-species level to survive and replicate is highly maladaptive.
A group evolutionary strategy is defined as an “experiment in living.” This refers to the establishment of culturally mediated processes or ideological structures that allow humans to exercise control over natural selection at the group level. The basic characteristics of Jewish evolutionary group strategy are:
1.) the rejection of both genetic and cultural assimilation into neighboring populations. Jews in Europe and the Middle East segregated themselves from gentiles by fashioning a distinct identity for themselves. This was accomplished through enforcement of strict endogamy and residential segregation. The genetic relatedness between Jewish groups, such as the Sephardi and Ashkenazi, is higher than between Jews and European populations because of this age-old resistance to assimilation; 2.) successful economic and reproductive competition that has driven Europeans from certain sectors of their own societies (such as finance); 3.) high ethnocentrism; 4.) within-group altruism favoring Jews at the expense of outgroup members, and; 5.) the institutionalization of eugenic practices that selected for high intelligence and conscientiousness in Jewish populations.
In contrast, Christianity undermines group survival by suppressing natural ethnocentric tendencies and maximizing the spread of dysgenic traits. Christianity provides no effective barrier to the cultural and genetic assimilation of Europeans by surrounding non-white populations; for example, during the Spanish and Portuguese colonization of the Americas in the 16th and 17th centuries, the Roman Catholic Church aggressively promoted miscegenation among the conquistadores. Ecclesiastical officials encouraged the European colonists to marry and interbreed with their native Indian and African concubines. This resulted in large-scale demographic genocide, which replaced European genetic homogeneity with mestizaje.
That Christianity is a non-ethnocentric ideology based on moral universalism is another serious problem with the religion. Europeans will always champion the interests of hostile out-groups at the expense of fellow Europeans in the name of Christian love and brotherhood. Christianity also opposes the high aggressiveness directed towards outgroup members; instead, believers are expected to practice nonviolence and compassion in the face of demographic replacement. High aggressiveness is a defining feature of Jewish group evolutionary strategy. It has allowed Jews to outcompete Europeans in their own societies.
Lastly, Christianity is militantly anti-eugenic, which is why it allows weaklings to survive and reproduce. This has decreased average IQ and the prevalence of other beneficial traits in European societies. In contrast, Jewish group evolutionary strategy institutionalizes eugenic practices that positively select for these traits, especially high intelligence. These eugenic practices have allowed Jews to exercise a degree of influence over Western societies vastly disproportionate to their actual numbers. Unlike Judaism for Jews, Christianity does not function as a group evolutionary strategy for Europeans, but as a recipe for racial and cultural suicide on a massive scale.
All aggressively pro-active measures against Christianity are certainly ethically justifiable in the face of Western decline and European racial extinction. In this essay, a more scientific approach is recommended. The European intellectual, before he devises any plan of action, must first acknowledge that no other biological process is as important for humans as evolution through natural selection. If he is to have any belief-system, it must be the civil religion of eugenics. Incorporating eugenics into the fabric of civic life would obviate coercion, making racial hygiene a matter of voluntary acquiescence. He would also do well to embrace the trifunctional worldview of the ancient Indo-Europeans.
For many thousands of years, trifunctional ideology served as an effective deterrent to the pathology of moral universalism. By envisaging the tripartite caste system as the fundamental pillar of a new order, the iron law of inequality is exalted as the highest law, the one most conducive to the achievement of social harmony. In this vision, the highest caste, equivalent to the brahman of Aryan-occupied India or the guardians of Plato’s Republic, would be absorbed in scientific and technological pursuits for their own sake. They would be entrusted with the material advancement of civilization. Their moral system, informed by the principles of evolutionary biology and eugenics, would be derived from the following axiom:
What is morally right is eugenic, i.e. improves the race biologically;
what is morally wrong is dysgenic, i.e. degrades the race biologically.
The second class of individuals will be bred for war and the third will consist of industrial and agricultural producers. These correspond to the Aryan kshatriyas and vaishyas or the “silver” and “bronze” castes of Plato’s Republic. Since these individuals do not possess the cognitive ability to participate in the highly abstract civil religion of the brahmans, they will worship their distant ancestors as the racial gods of a new religion founded on eugenic principles.
Christianity is an irrational superstition, which means that its influence will not be mitigated through logical argument. The child-like simplicity of Christian dogma is “a feature, not a bug.” Without an ability to appeal to the lowest common denominator, Christianity would not have spread as rapidly as it did during the 4th century. An enlightened European humanity, educated in the principles of Darwinian evolution and eugenics, cannot co-exist side by side with this ancient Semitic plague. The negative correlation that exists between Christian religiosity and intelligence simply reinforces this conclusion. Christianity is a seemingly intractable problem for primarily eugenic and biological reasons. Although a eugenic approach is clearly needed, other things must be done. If Christianity is to be abolished, all state-sanctioned programs of multicultural indoctrination must be completely eliminated along with it.
Through a program of rigorous eugenic breeding and media control, Europeans will be weaned from the neo-Christian ethical system they have imbibed since childhood. They will come to see eugenics as a necessary form of spiritual transcendence instead. Through a process of evolutionary development that is both culturally and technologically mediated, the lowest castes will embrace the brahman civil religion and see themselves as gods; the more evolved brahmans will move on to a more intensive contemplation of increasingly sophisticated mathematical and scientific abstractions. This progressive development of European racial consciousness will ensure the adoption of a successful group evolutionary strategy among Europeans.
The gradual phasing out of individuals with IQs below 100 will be carried out as an act of religious devotion among the lower castes. Aryan kshatriyas, the “knights of faith” of the new Aryan race religion, will impose a eugenic regime over the entire globe, repopulating the Third World with highly evolved super-organisms that will turn these former hellholes into terrestrial paradises. Wasting precious material resources caring for less evolved members of the human species will be a thing of the past. Humanity, whose scientific and technological progress stagnated during the late 20th century, will once again resume its upward journey toward the stars.
Eugenic breeding will force Europeans to realize the truth of Nietzsche’s core insight: Christianity, a transvaluation of all values driven by ressentiment, is a slave morality. It is the revolt of the underman against the aristocratic Indo-European virtues of strength and magnanimity, pride and nobility. By repudiating the syphilitic poison of Christianity, Europeans will become a race of value-creators, once again in charge of their own destinies as they affirm the beauty of life in all its fullness.
– End of Bardamu’s essay –
by Ferdinand Bardamu
The Christian apologetics of Prof. Kevin MacDonald
Sociobiological accounts of Western pathological altruism are based on inferences not supported by the available empirical evidence. For example, if the individualism of European societies is the result of evolutionary adaptation under ecologically adverse conditions, a similar tendency would be found among other ethno-racial groups that evolved in the same environment. However, Eastern Europeans and Northeast Asians evolved in the same North Eurasian and Circumpolar region but remain strongly ethnocentric and collectivist.
Those arguing in favor of a European genetic basis for pathological altruism face another serious problem: for thousands of years of recorded history, there isn’t a single instance of collectively suicidal behavior among Europeans until the Christianization of Rome in the 4th century. Why this is the case requires the following explanation.
Ancient ethical norms diverged considerably from modern ones. Pity was condemned as a vice; mercy was despised as a character flaw. Mercy was viewed as the antithesis of justice because no one deserved help that had not been earned. The rational man was typically expected to be callous towards the sufferings of the less fortunate. His philosophical training in the academies had shown him that mercy was an irrational and impulsive behavior whose proper antidote was self-restraint and stoic calm in the face of adversity. In the Roman world, clementia was reserved exclusively for the vanquished in battle or the guilty defendant at trial. Weaklings and the economically disadvantaged were beneath contempt.
Life in the ancient world was quite brutal by modern Western standards. The punishments meted out to criminals—blinding, burning with coals, branding with hot irons and mutilation—were exceedingly cruel and unusual. Public entertainment was noted for its brutality. Scratching, biting, eye gouging and mauling an opponent’s genitals were accepted as legitimate tactical maneuvers for boxers and wrestlers alike. In the naumachia, armies of convicts and POW’s were forced to fight each other to the death in naval vessels on man-made lakes. Gladiatorial combat remained immensely popular for centuries, until the monk Telemachus tried to separate two gladiators during a match in the Roman coliseum. He was promptly stoned to death by the mob for his efforts. Slavery was considered a non-issue in the ancient world. Aristotle rationalized the institution by dividing men into two classes: those by nature free, and therefore capable of assuming the responsibilities of citizenship, and those who were by nature slaves. A slave was defined as chattel property bereft of the capacity to reason. This meant that he could be sexually exploited, whipped, tortured and killed by his master without fear of legal reprisal.
Racism or, more accurately, “proto-racism” was more widespread and more accepted in the ancient world than in our politically correct modern Western “democracies.” As revealed by in-depth examination of classical literary sources, the Greeks were typically ethnocentric and xenophobic. They were given to frequent generalization, often negative, about rival ethnicities. The Greeks casually and openly discriminated against foreigners based on deeply ingrained proto-racial prejudices. Ethno-racial intermarriage, even among closely related Greek ethnic and tribal groups, was universally despised. It was even regarded as a root cause of physical and mental degeneration. The absence of terms like “racism,” “discrimination” and “prejudice” in the ancient world reveals that proto-racist attitudes were not generally condemned or seen as pathological.
Greek intellectual and biological superiority was determined by their intermediate geographical position between lazy, stupid northern Europeans and effeminate, pleasure-loving Asians. The Greeks were the best of men because they had been exposed to the right climate and occupied the right soil. The Greeks looked down upon foreigners, pejoratively referring to them as “barbarians.” This was an onomatopoeia derived from Hellenic mockery of unintelligible foreign speech. Barbarians were viewed as the natural inferiors of the civilized peoples of the Mediterranean basin. Prejudice was not only directed at foreigners. Significant interethnic rivalry also existed among fellow Greeks, as demonstrated by the history of the Peloponnesian Wars. Greek patriots despised their Roman conquerors, even referring to them contemptuously as barbarians. After the conquest of Macedonia, the Romans embraced the prejudices of their Greek subjects as their own.
How do contemporary sociobiological accounts of Western pathological altruism explain this?
It has been alleged that pathological altruism was always a deeply ingrained European character flaw. The Pythagorean communism of the 5th century BC is frequently mentioned as corroborating evidence, but these practices were reserved for the intellectual elite. Much the same could be said for Stoic cosmopolitanism, which bears no similarity to the deracinated cosmopolitanism of the modern West. In the Greek variant, the intellectual gains world citizenship by living in accord with the cosmic law of universal reason; in the Roman variant, the cosmopolis is identified with the Roman patria.
The Hellenistic empire of Alexander the Great is believed by some to have been established on a morally universalist foundation. These accusations have their basis in the rhetorical amplifications and literary embellishments of chroniclers who wrote long after the exploits of Alexander. The expansion of the Greek sphere of influence in Asia was romanticized by some as implying a new world order based on an imagined brotherhood of man. This is contradicted by the historical record. In actuality, Alexander and his generals promoted a policy of residential segregation along ethno-racial lines in the conquered territories, with Greek colonists on one side and natives on the other. In the Greek view, Hellenized Egyptians, Israelites, Syrians and Babylonians were racial foreigners who had successfully assimilated Greek culture; clearly then, cultural and linguistic Hellenization was not enough to make one “Greek.”
Ancestral lineage was an important component of ancient Greek identity. Herodotus observed that the Greeks saw themselves as a community “of one blood and of one tongue.” Caracalla’s extension of the franchise to Roman provincials in 212 AD was not an act of universalism per se, but occurred after centuries of Romanization. It was done for purposes of taxation and military recruitment. This imperial legislation, known as the Antonine Constitution, did not abolish ethnic distinction among Roman citizens.
The conventional sociobiological explanation of Prof. MacDonald and others is contradicted by the pervasive brutality and ethno-racial collectivism of ancient societies. Given Christianity’s role as an agent of Western decline, no explanation will be fully adequate until this is finally acknowledged and taken into consideration. Prof. MacDonald, in an essay for The Occidental Observer, “Christianity and the Ethnic Suicide of the West”, ignores this major obstacle to his own detriment, arguing that from a Western historical perspective, Christianity was a relatively benign influence. Despite MacDonald’s eminence as an authority on 20th century Jewish intellectual and political movements, his defense of Christianity reveals a superficial understanding of history, contemporary political theory and Christian theology.
Prof. MacDonald whitewashes Christianity throughout, denying that the religion has ever been “a root cause of Western decline.” He observes that Christianity was the religion of the West during the age of European exploration and colonization, but not once does he mention that Christianity was a spent force by the late Middle Ages, having undergone a serious and irreversible decline in power and influence. Prof. MacDonald does not mention that after 1400, Christendom was no longer unified because the legitimacy of medieval ecclesiastical authority had been shattered; first, by the rediscovery of classical science and philosophy, which shook the Christian worldview to its very foundations, and second, by the Protestant Reformation, which reduced the pope to the status of a mere figurehead.
This set the stage for the large-scale dissemination of atheism and agnosticism in the 20th century. Gutenberg’s invention of the printing press, combined with the spread of mass literacy, virtually ensured that the Christian church would never again control European intellectual life. If the late medieval church had retained the same ecclesiastical and political authority it had under Pope Innocent III, European colonization and exploration of the globe would have been virtually inconceivable. For these reasons, it is more historically accurate to situate European territorial expansion within the context of resurgent pagan epistemic values, i.e. empirical rationality, intellectual curiosity and the pursuit of scientific progress for its own sake, during the Renaissance and the Scientific Revolution.
It is argued that the decline of the West has co-occurred with the decline of Christianity as an established faith, but this is incorrect. The Renaissance and the Scientific Revolution, as well as exploration and colonization that occurred along with it, were only possible because of the collapse of ecclesiastical authority in the late medieval period. This eroded the Christian stranglehold on the spread of knowledge, replacing blind faith with the pagan epistemic values of classical antiquity. The recent decline of the modern West beginning in the 1960s has co-occurred with the growing influence of a neo-Christian ethic in the public sphere, just as the decline of the ancient world co-occurred with the triumph of Christianity over the forces of paganism.
Prof. MacDonald observes that Christians have not always been consistent moral universalists in practice, but this is a non-sequitur. Marxists have not always been consistently anti-racist or multiculturalist, given Stalin’s rabid anti-Semitism, aggressive policy of national Russification, and deportation of entire ethnic populations to Siberia, but this does not change the fact that anti-racism and multiculturalism are characteristic features of Marxist orthodoxy. Since when have the inconsistent practices of a few individuals ever mitigated or excused the destructive nature of an ideology completely at odds with the biological reality of human nature? Likewise, MacDonald’s non-sequitur does not affect the central importance of spiritual equality in the Christian belief-system. Historically, Christians were divided on whether spiritual equality entailed certain real-world implications or was of purely eschatological significance.
This hopelessly muddled line of argument revolves around a nebulous definition of “traditional” Christianity, a term either alluded to or directly mentioned throughout. If traditional Christianity is supposedly good for Europeans, how can it be universalist and ethnocentric at the same time, as in the case of American abolitionists and slave-owners? Or is traditional Christianity whatever form of Christianity MacDonald finds acceptable? If this is the case, what is the point he is trying to make here? Prof. MacDonald mentions that the patristic writers frequently criticized Jewry for being obsessed with biological descent. This placed them at odds with the multicultural and multiethnic ideology of the Christian religion. But how can the patristic writers, who systematically formulated the official dogmatic orthodoxy of the church, not be representative of “traditional” Christianity? Paradoxically, MacDonald acknowledges the ancient origin of the church’s race-mixing proclivities. If he believes that the patristic writers were corrupted by egalitarian principles at a very early date, he should at least provide evidence of theological subversion.
According to Prof. MacDonald, the secular left, which initiated the cultural revolution of the 1960s, is not Christian in inspiration. This statement is egregiously wrong, revealing a profound ignorance of the philosophies of liberalism and Marxism, especially in terms of their historical development. These belief-systems originated in a Christian theological context. The core ideas of liberalism, human rights and equality, have their genesis in the careful biblical exegesis of 17th and 18th century Christian political theorists. Marxism is deeply rooted in the fertile soil of the Christian tradition, especially in the speculative Protestant rationalism of Hegel. It also draws additional inspiration from the Reformed theological principles of Luther and the communist socio-economic practices of the primitive Christian church.
The hostility between the secular left and “traditional” Christianity is emphasized to further demonstrate the non-Christian origins of Western pathological altruism. However, his observation is completely irrelevant, as both traditional and secular Christianity are essentially rival denominations within the same Christian religious tradition. The mutual hostility that exists between the two is to be expected. Furthermore, it is foolhardy to maintain that traditional or mainline Christianity has been corrupted by the secular left; given the origins of liberalism and Marxism in Christian theology and biblical exegesis, it is more accurate to say that traditional Christianity has allowed itself to be corrupted by its own moral paradigms after taking them to their logical conclusion. The Christian theological basis of social and biological egalitarianism is merely the rediscovery and application of the original ethical teachings of Jesus and the primitive church.
Prof. MacDonald says the “contemporary zeitgeist of the left is not fundamentally Christian.” He fails to realize that the liberal-leftist ideas behind Third World immigration and state-sanctioned multiculturalism have deep roots in the Christian tradition. There is a common misunderstanding, no doubt propagated by Christian apologists, that one must embrace the supernatural claims of Christian religious dogma to be considered a Christian. This contention is not supported by contemporary scholarship. For example, Unitarians reject traditional Christian orthodoxy but remain well within the Christian fold. Neo-Christianity, like Unitarianism, is a thoroughly demythologized religion, properly defined as the application of New Testament-derived ethical injunctions to the management of contemporary social and economic relations. By this definition, Liberals and Marxists are no less Christian than your typical bible-thumping “holy roller.”
If Christianity is ultimately responsible for the destruction of Western civilization, asks MacDonald, why aren’t Middle Eastern Christians destroying their own societies by aggressively pushing the same universalist and ethno-masochistic agenda? In this case, the comparison is historically flawed. The medieval Islamic conquest of Byzantine North Africa and the Near East virtually guaranteed that Middle Eastern Christianity would follow a socio-historical trajectory differing significantly from the one followed by Latin Christianity. Up until quite recently, Middle Eastern Christians inhabited a medieval world no different from the one Europeans had lived in for centuries before the dawn of the Renaissance. Middle Eastern Christians never experienced any Reformation that allowed them to shake off the tyranny of ecclesiastical authority and wrestle with the real-world implications of spiritual equality.
Furthermore, none of the conditions for a Reformation ever existed in what remained of Middle Eastern Christendom. There was no humanist movement, which meant no dramatic increase in literacy or availability of printed material. There was no rediscovery of the patristic writers or of the ancient biblical manuscripts in the original languages. Access to the original source material would have made it easier for religious dissidents to challenge ecclesiastical authority and refute long-established medieval Christian dogma. In fact, Middle Eastern Christians were dhimmis, a persecuted jizya-paying religious minority in a larger Moslem world hostile to their very survival. Given the precariousness of their legal situation in the Ottoman empire, they had no time for the finer points of biblical exegesis or theological analysis.
Prof. MacDonald states, erroneously, that in Judaism there is no “tradition of universalist ethics or for empathy with suffering non-Jews.” He is obviously not familiar with the teachings of the Old Testament: “The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.” (Leviticus 19:34) Christianity is simply the radical universalization of Hebrew ethical concern for the plight of hapless foreigners living among them; as such, it is firmly embedded within the soil of 1st century Palestinian Judaism. Although Christianity has absorbed Greek philosophical ideas because of its wide dissemination in Europe, it is obviously not a European invention.
At this point, Prof. MacDonald asks: If the “moral universalism / idealism” that is destroying Sweden is due to Christianity, how does one explain “how people can lose every aspect of Christian ideology except the ethics”? To answer this question, let us inquire into the historical genesis of the Christian religion and the identity of its earliest followers.
Christianity originated in the yearning of Palestinian Jewry for social justice while having to patiently endure the tyranny of foreign rulers. Under these harsh conditions, Jewish beliefs in a messiah acquired an unprecedented sense of urgency, eventually assuming militant and apocalyptic overtones. This sense of urgency reached a crescendo in 1st century Palestine; self-proclaimed messiahs amassed armed bands of followers poised and ready to establish the son of David on the throne of Caesar, by force if necessary. This is the environment in which the Jesus myth originated, woven together from different strands of Jewish tradition in an atmosphere of deep-seated yearning for the coming advent of a messiah. This advent symbolized the end of Roman tyranny and the establishment of the kingdom of god on earth.
Christianity’s earliest followers were drawn from the refuse of the empire. Why? Because Christianity was the first mass movement in history to give concrete expression to the inner yearning of the people for freedom from oppression and hunger. What man has not sought to escape the oppression of his masters or the poverty of his surroundings? With the rise of Christianity, like the rise of Jewish Messianic belief, the inchoate yearnings of the mob for deliverance from oppression were replaced with a vision of a new social order that would inaugurate an age of universal justice and freedom. This new vision would lead to the establishment of a worldwide communist economic system that would forever solve world poverty and hunger. In the New Testament was found a blueprint for an ideal society that would inspire generations of social reformers and leftist revolutionaries.
For centuries, it was the only widely accessible document that demanded social justice for the poor and downtrodden and the only document to propose a practical solution to the problem of social inequality: the establishment of a socially egalitarian or communist society on earth. The religion of Christianity tapped into this deep-seated, age-old psychological yearning of the masses and, for the first time in history, gave it a coherent voice. This ensured the survival of ethical Christianity long after the decline of ecclesiastical orthodoxy in the late Middle Ages, allowing it to flourish, virtually unchallenged, in the ostensibly secular milieu of the modern 21st century Western “democracies.”
As a control mechanism, ethical Christianity was remarkably flexible. It could be used to justify any social arrangement, no matter how unjust or brutal. Its promise of “pie in the sky” had a remarkably pacifying effect on the illiterate serfs, who were expected to toil on the lord’s manor for their daily bread. Feudal landowners encouraged Christian religious instruction because it produced an easily controlled and manipulated peasantry. Vassals had it drummed into their heads from the moment of birth that servants must obey their masters. The church promised them life everlasting in paradise if they faithfully observed this requirement until death.
The great rarity of the peasant revolt against serfdom reveals the shrewd pragmatism of those who used religion as a means of safeguarding the public order. Punishment for original sin and the Pauline dualism between body and spirit, among other things, provided European rulers with additional convenient rationalization for the institution of serfdom. In the right hands, the ethical pronouncements of the New Testament could be used as an agent of revolutionary change, capable of stirring up mass revolt and potentially unleashing forces that could tear apart the “vast fabric of feudal subordination.” This was demonstrated by the Peasant Revolt of 1381, ignited by the fanatical communist-inspired sermons of the renegade priest John Ball.
The concept of human rights—Christian ethical injunctions in secularized form—illustrate in concrete fashion why the morality of the New Testament managed to survive long after the decline of Christian dogmatic orthodoxy. Rights dominate the field of political discourse because they are considered by egalitarian ideologues the most effective mechanism available for ensuring (a) the equal treatment of all persons and; (b) equal access to the basic goods deemed necessary for maximal human flourishing.
This practicality and effectiveness must be attributed to the ability of rights to fulfill the secret yearning of the common people, which is to ameliorate, as much as possible, the baneful effects of oppression and want. It achieves this by demolishing the traditional social and political distinctions once maintained between aristocracy and peasantry, placing all individuals on the same level playing field. The concept of rights has allowed the masses to closely realize their age-old utopian aspirations within a liberal egalitarian or socialist context. The concept’s great flexibility means that it can be interpreted to justify almost any entitlement. Even those who openly rejected the notion of rights, such as utilitarian philosopher Bentham, were unable to devise a more satisfactory mechanism that ensured equal treatment of all.
The Marxist tradition, emerging from under different historical circumstances, never fully decoupled Christian ethical teaching from traditional orthodoxy; instead, Marxist philosophical method necessitated an “inverted” Judeo-Christian eschatological and soteriological framework, largely because dialectical materialism is primarily an inversion of Hegel’s speculative Protestant rationalism.
In Hegelian Christianity, knowledge is substituted for faith. This eliminated the “mysteries” of Christian orthodoxy by making rational self-knowledge of god a possibility for all believers. The trinity as absolute mind, and therefore reason incarnate, means that Jesus of Nazareth was a teacher of rational morality, although his ethical system had been corrupted by patristic and medieval expositors. If “the rational is real and the real is rational,” as Hegel said, history is not only the progressive incarnation of god, but god is the historical process itself. The triadic structure of the natural world, including human self-consciousness, proves that the structure of objective reality is determined by the triune godhead of Christianity.
Hegel’s interpretation of Christianity gave Marx the raw material he needed to extract the “rational kernel” of scientific observation from “within the mystical shell” of Hegelian speculative rationalism. This liberated dialectical analysis from Hegel’s idealist mystification, allowing Marx to do what Hegel should have done, before succumbing to Christian theological reflection: construct a normative science, a Realwissenschaft, analyzing the socio-economic developments within capitalism that would unleash the forces of worldwide proletarian revolution.
The secularization of Christianity preserved the religion’s ethical component, while discarding all supernatural elements. This gave us modern liberalism. In contrast, Marx turned Hegel’s Protestant theological system upside down, a process of extraction resulting in the demystification of Hegelian Christianity. In Marxist philosophy, the inversion of dialectic removes the analytical tool—the “rational kernel”—from within its Christian idealist “shell.” This is then applied to the analysis of real-world phenomena within a thorough-going materialist framework, like the internal contradictions of capital accumulation in Marxist crisis theory.
Prof. MacDonald argues for a genetic basis for moral universalism in European populations, a difficult argument to make given the historical evidence indicating a total absence of pathological altruism in the ancient world before Christianization of the Roman empire. He mentions the systematic brainwashing of Europeans and the major role of Jewish political, academic and financial influence in the ethnocide of the West, but again forgets to mention that all these cultural forces rationalize European dispossession using political ideas like universal human rights and equality, the two fundamental pillars of secularized Christianity.
Prof. MacDonald’s attempt to exculpate Christianity of being “a root cause of Western decline” is easily refuted. In the final analysis, Christianity, at least in its organized form, is the single greatest enemy of Western civilization to have ever existed.
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by Ferdinand Bardamu
Most destructive force in European history? World’s most dangerous religion?
Among the great religions, only Christianity contains within its shell an unlimited capacity for self-destruction. Nihilism lies at the core of the Christian gospel; in pure form, the religion demands the total renunciation of all worldly attachment for the greater glory of the kingdom of god. Christianity is the negation of life because it sets goals that, when attained, lead to the annihilation of the individual. As far as Western survival is concerned, this can only mean one thing: civilizational collapse and ethnic suicide. This is exactly what happened during the Dark Ages, when Christians were at the apogee of their power and influence in Europe. This decline was reversed by courageous intellectuals who had rediscovered the glories of the ancient civilizations, using this past achievement as the basis for new achievements and discoveries.
Christianity is a dangerous religion. It maximizes the survival and reproduction of the genetically unfit at the expense of society’s more productive members. It promotes the mass invasion of the West by foreigners of low genetic quality, especially from the Third World. By lowering collective IQ, Christianity has accelerated Western civilizational decline.
Neo-Christianity, in the form of liberalism and cultural Marxism, has inherited the orthodox Christian high regard for Lebensunwertes Leben. Christians and neo-Christians have even provided the necessary economic and political means, i.e. welfare statism and human rights, for ensuring that the genetically unfit breed large numbers of offspring with each passing generation. This has created an “idiocracy,” one that threatens the sustainability of all Western institutions. With each passing year, an enormous fiscal burden is imposed on the state for the support and daily maintenance of this growing class of dependents.
The Christian belief in the sacredness or intrinsic worth of all human life means that the religion is best regarded as an inherently anti-eugenic force. This Christian hatred of race improvement has manifested itself throughout European history. Christian monasticism and the priesthood, which removed Europe’s most gifted men from the gene pool, helped prolong the Dark Ages by hundreds of years.
Christian opposition to eugenics may also be driven by a recognition that actual religious belief is correlated with genetic inferiority. The negative correlation between intelligence and religiosity has been known since the mid-1920’s. Recent findings include a 2009 study revealing that atheists have average IQ’s 6 points higher than religious believers. This more than exceeds the threshold for statistical significance. The study further explored the relationship between national IQ and disbelief in god, finding a correlation of 0.60. This negative correlation, replicated across multiple studies, is the main reason why Christianity has experienced such explosive growth in the underdeveloped regions of Africa and Latin America.
In this context, Christian opposition to eugenics is a defensive maneuver. A more biologically evolved population would abandon Christianity for a rational belief-system. This would bankrupt the Christian religion by emptying church coffers and forcing its clergy to find an alternative source of employment.
Christianity is a threat to global peace and security. This makes it the world’s most dangerous religion. The Roman Catholic Church, the largest Christian denomination in the world at almost 1.3 billion members, is opposed to abortion and all other forms of contraception. Protestants are also against abortion, although many support voluntary contraception. Neo-Christians, which include modern liberals and cultural Marxists, although not opposed to the free availability of abortion and contraception in the West, are opposed to population stabilization and reduction in Third World countries.
Although modern research has demonstrated the existence of a significant positive correlation between foreign aid and fertility, Christian organizations continue to actively send aid to Third World countries. The continuous flow of money from the global north to the global south has led to explosive population growth in the developing regions of the world.
This problem is most acute in Africa, where the demographic situation has been significantly exacerbated by foreign aid from the liberal governments of developed countries and Christian charities. The population increases through a continuous stream of charitable donation, which places great strain on available resources as the local carrying capacity of the land is exceeded. Competition for scarce resources intensifies, bringing violent conflict in its wake; large-scale famines occur with increasing frequency and severity. The destabilization of entire regions leads to increasing numbers of Africans desperately trying to escape worsening conditions in their own countries, accelerating the destruction of Western civilization through the demographic timebomb of Third World migration.
After the West has been utterly destroyed by rampaging migrant hordes, the populations that once survived on Christian charity and foreign aid return to subsistence-level conditions after Malthusian catastrophe. This results in widespread depopulation of Africa south of the Sahara Desert.
Like the patristic Christianity that once menaced the world of classical antiquity, the “neo-Christianity” of social welfare liberalism and cultural Marxism threatens to bring about the complete destruction of modern Western civilization. Political doctrines like equality and human rights, forged within a Christian theological context, are now used as tools for the dispossession of Europeans in their own homelands. Not only is neo-Christianity represented by liberal-leftist ideology; it is also an intrinsic element of modern Christian teaching that has rediscovered its primitive Christian roots.
All Christian churches, both Protestant and Catholic, support racial egalitarianism; they actively promote the ethnocide of the West through massive and indiscriminate Third World immigration. This resurgent neo-Christianity gathers momentum with each passing decade. Time will only tell whether the neo-Christian recreation of god’s kingdom on earth is successful, but the current prognosis for Western civilization remains a bleak one.
The multiculturalist state religion was implemented during the cultural revolution of the 1960s. Reversal of course is not possible in this current atmosphere of state-sanctioned political correctness. If the liberal-leftist regimes of the West maintain their grip on power, the dystopian conditions they have socially engineered will continue without interruption into the foreseeable future. The totalitarian nature of multicultural ideology is further reinforced by the systematic brainwashing of Western populations and Jewish elite control of politics, the media, all major financial institutions and the academic world.
European civilization is in danger of being permanently eclipsed by the specter of neo-Christian influence, which hangs over the continent like the sword of Damocles. We will always have the Bible and the church, but Western scientific and technological advancement will not be with us forever. It is obvious that Christianity offers nothing but endless misery and suffering for Western man. Unless the remaining vestiges of Christianity in Europe are extinguished without a trace, European civilization will find itself submerged in a dark age more long-lasting and calamitous than the one that engulfed Europe after the Christianization of the Latin-speaking West in the 4th century.
For the first time in history, Western man must choose between Christianity or the survival of his own civilization. We can only hope that he chooses wisely as the “hour of decision” fast approaches.
by Ferdinand Bardamu
Karl Marx, chief interpreter of the “Protestant Aquinas”
Marxist ideology is neither rationally explicable nor empirically verifiable. This means that Marxism is not subject to revision when its prophecies fail to materialize, or its cardinal doctrines are disproven; instead, like the Christian religionist, the Marxist ideologue is forced to engage in mind-numbing apologetics to maintain a thin veneer of ideological respectability. Despite claims of being “scientific,” Marxism requires a rigid doctrinal orthodoxy that demands excommunication of heretics who deviate from the established creed. Marxism is, in fact, a neo-Christian religious cult with its own prophets, saviors, holy books, holy days, and holy sites, as well as sacred rituals and devotional music.
Marxism shares the same basic doctrines as Christianity, albeit in materialist garb. The Garden of Eden finds its Marxist counterpart in the egalitarian social arrangement preceding the rise of civilization. The Fall from paradise occurs with Adam and Eve’s disobedience; in the Marxist worldview, the Fall occurs with the introduction of the division of labor. In Christianity, there is the devil; in Marxism, the villain is the capitalist. Marx’s historical materialism is merely the eschatological framework of Christian orthodoxy in secularized form. In Christianity, god works through history to redeem the elect. This leads to an apocalyptic showdown between the forces of good and evil, the millennial reign of Christ, and the re-establishment of utopian conditions on earth. The same teleological view of history is found in Marxist ideology. The internal contradictions within the flow of capital resolve themselves in favor of proletarian liberation from capitalist exploitation. The continuous valorization and concentration of financial resources in the hands of the capitalist, combined with the “immiseration” of the proletariat, generate apocalyptic conditions or “revolution.” This leads to the overthrow of the capitalists, seizure of the means of production, dictatorship of the proletariat and finally, the establishment of communist paradise at the end of history.
Marx’s vision of history is so deeply rooted in Christianity that his philosophy would be more accurately classified as a branch of liberal Protestantism. This would situate Marx within a Christian theological tradition beginning with the Jew Saul of Tarsus. Even Marx’s atheism does not exclude him from the Christian tradition; the dialectic in Marx’s philosophy of history possesses the same function as the triune godhead of Christianity; both are abstract agencies whose purpose is to bring the salvation plan of history to its final consummation in apocalyptic conflict, returning all humanity to an imagined golden age that once existed in the remote past. Marx, like the primitive Christians and their Reformed inheritors, takes the anticipatory view of human spiritual equality to its final logical conclusion.
From whence does Marxism acquire its character as a secularized version of the Christian gospel? The philosophical method of dialectical materialism, the cornerstone upon which the entire edifice of “scientific” socialism was constructed, is derived from Hegel’s use of dialectic in Phenomenology of Spirit. Hegel, called the “Protestant Aquinas” because of his systematization and unification of a wide variety of topics in philosophy and Christian theology, first conceived of dialectic in his early theological writings. According to the philological and historical evidence, Hegel, after having spent years immersing himself in St. Paul’s Letters as a Protestant seminarian, appropriated the term Aufhebung from Luther’s commentary on Romans. This was Luther’s translation of the messianic term katargesis in the Pauline epistles. Hegel made the term the fundamental axis of his dialectic because Luther’s use of Aufhebung had the double meaning of abolishing and conserving, like its koine Greek equivalent katargesis.
Of greater significance is Hegel’s use of Protestant trinitarian theology to elucidate the underlying structure of objective reality. For Hegel, the Absolute is the complete totality of everything in existence; if this is considered as a unity, the Absolute is god, or the self-consciousness of the universe. The world of sense and experience is necessarily triadic because, as Absolute Mind, it reflects the trinitarian structure of the Christian godhead. This makes everything in the known universe amenable to rational explanation. “Mystery” has no place in Hegel’s version of Protestant theology because faith has been replaced with knowledge.
Hegel’s logical system is divided into three parts, each corresponding to the three persons of the trinity: I. Logic II. Nature III. Spirit. These are each further subdivided into three more categories and so on, reflecting Hegel’s belief that any systematization of philosophical and theological knowledge must faithfully mirror the underlying triadic structure of objective reality to achieve some degree of rational coherence. Even Hegel’s dialectical method, the cornerstone of his philosophy, is triadic in structure. The dialectic has three “moments”: (1.) a moment of fixity; (2.) a dialectical or negatively rational moment and; (3.) a speculative or positively rational moment.
In Hegel’s dialectic triad, a fixed concept (first moment) becomes unstable because of a one-sided or restrictive character (second moment). In the process of “sublation” (or Aufhebung), the concept of the first moment is overcome and preserved, but an inherent instability within the concept leads to the creation of its direct opposite. In the third moment, a higher rational unity emerges from the negation of the original negation. Hegel’s teleological vision of the historical process unfolds according to this three-stage dialectical process of contradiction, sublation and unity of opposites.
This system is by no means strictly deterministic; in Hegel’s view of history, the trinitarian god is revealed as transcendent in the dynamic relationship between historical necessity and contingency, which subsist as overarching unity on a higher rational plane of existence. Without this crucial ingredient of contingency, the telos of history would remain outside humanity’s grasp, frustrating the divine plan of a trinitarian god who reveals himself through the logic of the historical dialectic. The Hegelian telos is the universal self-realization of freedom through the historical development of man’s consciousness of the divine, attaining its highest stage of fulfillment in the elimination of all Christian “mysteries” through complete rational self-knowledge of god. Given the role of freedom in this dialectical view of history, the pivotal significance of the Protestant Reformation for Hegel is easily comprehended. Luther’s iconic enunciation of the doctrine of universal priesthood, combined with his repudiation of medieval ecclesiastical authority, meant that freedom was on the threshold of achieving full actualization within the historical process as a universal phenomenon, bringing us further toward the telos of history in modern times.
Like St. Augustine’s linear view of history in City of God, Hegel’s view is also fundamentally Christian, permeated by the eschatological and soteriological elements of Protestant orthodoxy. The central miracle of Christianity, the Incarnation or Logos made flesh, is further reflected in the unfolding of the historical dialectic. The dialectical overcoming of particularity and universality, finite and infinite at the end of history, when man achieves rational self-knowledge of the absolute, is patterned on the Incarnation, or the dialectical overcoming of the opposition between god and man. The self-manifestation of god in the historical process makes man co-agent in the divine plan of post-historical redemption. This occurs despite man’s alienation and estrangement from god. The “unhappy consciousness,” yearning for god, finally becomes aware of his individual co-agency in god’s plan of universal salvation and achieves liberation from despair. This realization, which is really a collective one, ushers in the end of history by ensuring man’s salvation through the establishment of god’s kingdom on earth.
For Marx, the Hegelian dialectic suffered from an internal contradiction. The logic of dialectic presented human history as an evolutionary process, one of constant motion and change, with no final, absolute form. Yet paradoxically, the laws of dialectic that structured historical development within Hegel’s idealist system were absolutes in a system that was itself final and absolute. How was this contradiction to be resolved? “With [Hegel],” Marx wrote in Das Kapital, “[the dialectic] is standing on its head. It must be inverted, in order to discover the rational kernel within the mystical shell.” Inversion of Hegel’s speculative idealism resolves this internal contradiction by recasting the logic of evolution as an open-ended process. The materialist dialectic replaces the idealist teleological-conceptual framework of Hegel’s system with an evolutionary form of human social and biological development. Nothing is absolute in Marx’s system, except the need for continuous dialectical progression through contradiction and unity of opposites. If all substantial being is relative and transitory, it follows that the laws of dialectic can only be applied to it in a relative fashion. If evolution is a continuous and open-ended process, no idealist resolution of its objective material contradictions is possible without fetishizing them as part of some hermetically sealed, closed system. Thus, Marx’s inversion of the dialectic rescued it from Hegel’s absolute Christian idealist framework, giving it a thoroughly natural, anthropological foundation within an evolutionary materialist framework. With a materialized dialectic, Marx was able to formulate a philosophical methodology that could analyze capitalist economic relations from a scientific perspective.
The eschatological conceptualization of history as both linear and teleological is a uniquely Judeo-Christian “contribution” to Western culture. This replaced the earlier Greek view of history as a cyclical process. Hegel translated the eschatological framework of Lutheran Protestant theology into a well-organized philosophical system. The laws of dialectic were simply contradictions within the Christian narrative of redemption. The Marxist theory of historical materialism assimilated this Christian eschatological framework, in “demystified” and rational form, precisely because its philosophical methodology incorporated Hegel’s dialectic as the motor force of historical development. Thus, we have primitive communism for the Garden of Eden, capitalist oppressors for the devil, man’s self-alienation for the effects of original sin, a classless society for the kingdom of god and so forth. In Marx’s secularized Protestant theology, historical evolution proceeds by way of class conflict, leading to proletarian emancipation and communist paradise. In Hegel, man achieves rational self-knowledge of god, whereas for Marx, man achieves rational self-knowledge of himself at history’s end, which is really the beginning of man’s “true” history according to the Marxist plan of salvation.
Marx’s philosophy, when stripped of all socio-economic elements, is the trinitarian and Christological dimension of Hegel’s speculative Protestant rationalism in materialist form. The eschatological and soteriological framework of orthodox Christianity remains intact, although secularized and inverted. Like every good Protestant, Marx acknowledged the influence of the Reformation upon his own ideas, tracing his revolutionary pedigree through Hegel to the renegade monk Luther.
The global dissemination of Marxism has revealed Karl Marx as one of the most influential Christian theologians after St. Paul. This neo-Christianity is potentially even more destructive than the patristic Christianity that infected and nearly exterminated the Western civilization of antiquity. Economic Marxism has killed an estimated 100 million people in the 20th century; if trends continue, cultural Marxism will lead to the civilizational and cultural extinction of the West.
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Why a new subtitle?
Today I changed the subtitle of this site from ‘Just follow the white rabbit’ to ‘Christians are the ultimate conclusion of Judaism’. Older subtitles said: ‘Hitler was right’, ‘Gens alba conservanda est’ and ‘Western racial and cultural preservation’.
To understand the new subtitle, a Nietzsche quotation, keep in mind the context of the quote—see red letters in this post—and also the article ‘White nationalism is deluded, the rabbi is right’.
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