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Tag: Christian problem (CP)

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Christendom Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 107


 Editors’ note: To contextualise these translations of Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translation of Volume I.

 

The theatre, ‘The temple of the devil’

Almost unanimously (with very few exceptions, such as those of Victorinus of Pettau and Gaius Marius Victorinus), the Fathers of the Church denigrated the spectacles: this constituted an important component in their anti-Hellenic polemic. The shows really reflected to them all the iniquity of the Greco-Roman world.

The Father of the Church Salvian of Marseilles, who in the 5th century considered the visit to spectacles by Christians a crime and also sought to know that God hates these amusements, informs us that when an ecclesiastical festival coincided with the games, most of the spectators were sitting in the theatre. The suaviludii (fans of shows) used all kinds of arguments to defend theatre attendance and their censors tried to refute them. At the indication, for example, that there was no express prohibition in Sacred Scripture, Tertullian replies with Psalm I, 1, ‘Avoid the meetings of the ungodly’.

The theatre happened to be a domain of the devil, of the evil spirits, and the ‘Fathers’ almost whipped it up, giving it attributes such as ‘immoral’ (turpis), obscene (obscoenus), ‘repulsive’ (foedus) and many other similar epithets. It was, however, ‘very infrequent’ the case that the theatre was attacked because of its—still then current—cultic meaning, the veneration of the gods. In this sense, only Irenaeus, Tertullian, and the Syrian bishop Jacob did it; and Sarug (451-452), who stated that ‘Satan tries to restore paganism through comedy’. All others demonized the theatre for reasons of an almost exclusively moral nature.

The Philippic of Tatian Oratio ad Graecos, an authentic invective against Greek culture, gives us an idea of the poisonous bile that those paladins of the anti-dramaturgy of primitive Christianity were spewing. The actor appears in it as

boastful and dissolute ruffian without restraint, who as soon as he looks with sparkling eyes as he moves waving his hands, delirious under his clay mask, it assumes the role of Aphrodite, followed by that of Apollo… And such a scoundrel is applauded by all!

Many pious ‘Fathers’ saw how the vices penetrated the hearts of the spectators through their eyes and ears as if they were open windows. According to St. Ambrose (introibit mors) ‘death will penetrate through the window of your eyes’ and the stage choir is ‘lethal’. For Jerome, theatrical music also threatens morals. Moreover, the very critical mention of representations was sinful, said Salvian. Even married women, according to Augustine, ‘take home new knowledge’ learned from that ‘lascivious bustle’.

It was necessary to wait for Theodosius I so that, in 392, the careers of cars were prohibited; a prohibition that in 399 was extended to all the spectacles during Sundays, but with so scarce success that in the year 401 the Synod of Carthage requested that the measures already adopted were intensified.

The Church, since Clement of Alexandria and Tertullian, considered attendance at shows incompatible with Christianity, and ended up strictly prohibiting it to priests and laymen in the III and IV Council of Carthage, threatening the transgressors with excommunication. The bishop of Rome, Eusebius, did not allow the performance of comedians even in the banquets of homage.

The First Council of Arles denies the charioteers and all the theatre staff permission to receive Communion while they are holding shows. The VII Council of Carthage prohibits all actors in 419 from filing complaints against clerics. If an actor, a ‘flute of Satan’ (Jacob of Sarug), wanted to convert to Christianity, the old ecclesiastical constitutions and the councils generally demanded the abandonment of his profession.

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Heinrich Himmler

Himmler vs. Spencer

Yesterday, on The Public Space show Richard Spencer told the audience after 1:23: ‘I also have taken pains not to be a shrill anti-Christian as well. I think that’s also a wrong road. The fact is that this religion has resonated with our people for some time. It is part of our history. It has resonated with millions of white people now. We need to confront it and find the good things in it. At some level the future will be about rediscovering the pagan elements in Christianity and rediscovering the Ancient World and ancient spirituality’.

Just compare Richie’s words with the words of Himmler in my new chosen image for the sticky post of this site. Before Himmler’s image I had been using an image of Luther only because it resonated with the title of the sticky post (‘nailed text’). But I always felt uncomfortable with the image of someone who, by introducing the Old Testament into the West, caused so much harm!

Riche ignores pivotal essays that explain why what he just said is erroneous; texts that appear in The Fair Race (here, here, here and here). And let’s not talk about Deschner’s translated book and the ongoing translations on this site.

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Art Darkening Age (book) Evil

Darkening Age, 16

In chapter eight of The Darkening Age: The Christian Destruction of the Classical World, Catherine Nixey wrote:
 
People built themselves houses from the stones of the demolished temples. Look closely at the buildings in the east of the Roman Empire and you can see the remains of the classical tradition in the new Christian architecture: a pair of cut-off legs here; the top of a handsome Grecian column there.

One law announced that the stones from demolished temples should be used to repair roads, bridges and aqueducts. In Constantinople, a former temple of Aphrodite was used to store a bureaucrat’s chariots. Christian writers revelled in such little humiliations. As one exulted, ‘your statues, your busts, the instruments of your cult have all been overturned—they lie on the ground and everyone laughs at your deceptions’.

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Christendom Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 106


 Editors’ note: To contextualise these translations of Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translation of Volume I.

 

The hostility to classic culture in early Christian Latin writers

The fact that also ecclesiastical authors imbued with philosophy disqualify or hate the latter is something that is revealed in Marcus Minucius Felix and Tertullian, within the Latin Patristic.

Minucius, a Roman lawyer, who ‘rose from the deep darkness to the light of truth and wisdom’ when he was old enough, fully connects, as regards his dialogue Octavius, probably written around the year 200, with Greco-Roman culture and especially with Plato, Cicero, Seneca and Virgil. However, he abhors most, if not all of it, and especially everything that tends to scepticism. Socrates is for him ‘the crazy attic’, the philosophy itself ‘superstitious madness’, enemy of the ‘true religion’. Philosophers are seducers, adulterers, tyrants. The poets, Homer included, thoroughly mislaid the youth ‘with lies of mere seduction’, while the strength of Christians ‘is not based on words, but on their behaviour’.

Also Tertullian, authentic father of western Christianity (called founder of Catholicism because of his enormous influence on theologians such as Cyprian, Jerome, Augustine; for the Trinitarian doctrine, Christology and doctrine of sin and grace, baptism and penance), mistreats the Greco-Roman culture. And certainly he, who despises the simplices et idiotae does not stop from judging that, when that culture approaches the truth, it is due to chance or plagiarism. Tertullian, in fact, goes back to Moses for the totality of Greek science!

What does Athens have to do with Jerusalem, the Academy with the Church?, asks Tertullian, referring to Solomon. If a Christian believes, he no longer wants anything that goes beyond that faith. ‘For this is the first thing we believe: hence there is nothing else that we should believe beyond our faith’. He calls Plato, whose importance for ancient Christianity is barely possible to ponder, ‘spice with which all heretics spice’. He stigmatises the questions about the physical world as impious. By expressly referring to Jesus and Paul, he strongly disapproves of science and art: human teachings of evil spirits, pure tingling for the ears, rejected by the Lord and described by him as madness. ‘We, on the other hand, who read the Sacred Scriptures, are in possession of universal history from the very beginning of the world’. Typical Christian modesty!

At the beginning of the 4th century, Arnobius mounts an attack against classical culture with a controversial writing that covers seven books, Adversus gentes. This happened at the urging of his bishop. His work had to depict, in the metropolitan sceptic, the sincerity of his conversion. Of course, Arnobius does not know well that Christianity in whose defence he writes. He barely quotes the New Testament and mentions Jupiter much more often than Christ.

Arnobius condemns not only all the myths about the gods, but also mythological poetry. With the same resolution he rejects the pantomime, the dramatic and the musical representations linked to the mysteries. He condemns all the conceptual constructions of the Greco-Roman religion and the art where these are embodied. Moreover, he considers all worldly professions to be worthless, any human activity whatsoever. It should not be surprising, then, that this new-birthing Christian, out of respect for the Sacred Scriptures, despises almost all of science, rhetoric, grammar, philosophy, jurisprudence and medicine.

Latin paleo-Christian literature closes ranks more unanimously than the literature in Greek versus classic culture. Dramatic poetry is totally disqualified for religious and moral reasons, as the epic in most cases; also rhetoric, which is usually considered harmful. Philosophy by itself cannot provide any authentically true knowledge. For these authors, Christianity constitutes the only security, the full truth.

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Axiology William Shakespeare

Internalize Yahweh, not Jesus

Yesterday, a good German took issue with my philosophy of hate with these words:

Please bear in mind, however, that hate blinds one to the laws of the divine… The first will most likely cause the downfall of everything (that is why no noble Greek or German has ever advocated it)…

I responded that demonising hatred is a Judeo-Christian trick to prevent whites from fighting. In our Christian era, only the god of the Jews is allowed to hate to the point of exterminating non-Hebrews (the books attributed to Moses).

On the other hand, Christians and non-Christian whites have internalised the ethic to love our enemies. Even white nationalists such as David Duke have internalised it, as we saw in our Wednesday post. In order to beat Yahweh’s children, shouldn’t it be wise to transvalue our Christian values?

In another thread another commenter quoted yesterday some words from Shakespeare’s The Merchant of Venice: ‘If a Jew wrong a Christian, what is his humility? Revenge. If a Christian wrong a Jew, what should his sufferance be by Christian example? Why, revenge. The villainy you teach me I will execute, and it shall go hard but I will better the instruction’.

Better the villainy instruction! Internalising their Yahweh in the Aryan psyche will certainly be handy in the Day of the Rope… When will white nationalists stop obeying the god of the Jews, that commands Jews to hate and Christians to love?

Remember, love is murdering the white race.

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Christendom Kriminalgeschichte des Christentums (books)

Christianity’s Criminal History, 105


 Editors’ note: To contextualise these translations of Karlheinz Deschner’s encyclopaedic history of the Church in 10-volumes, Kriminalgeschichte des Christentums, read the abridged translation of Volume I.
 

The hostility to the classic culture of the first Greco-Christian writers

We already showed above how decidedly, with what resolutely rude expressions, Tatian, the ‘philosopher of the barbarians’, the self-proclaimed Herald of Truth, about the year 172 and against everything that had rank and renown in Greco-Roman culture vilified philosophy, poetry, rhetoric and the school.

The writer Hermas inserts at the very beginning of his jibe of the non-Christian philosophers the words of Paul, ‘The wisdom of this world is foolishness in the eyes of God’ without allowing another truth to prevail than that of the Gospel. In a rather coarse way, ignorant of any deep and superficial sense, Hermas describes philosophy as ‘lacking in foundation and utility’, of ‘pure adventurous, absurd, chimerical and abstruse speculation’, even though he only knows his victims through mere readings of compendiums.

The same with the majority of Christian authors. Ignatius of Antioch, a fanatical adversary of Christians from other orientations to his (‘beasts with human figure’) and first in using the term ‘catholic’, repudiates almost the entire teaching school, and any contact with Greco-Roman literature, which he apostrophises as ‘ignorance’, ‘foolishness’, its representatives being ‘rather lawyers of death than of truth’. And while he affirms that ‘the end of time has come’, ‘nothing of what is visible here is good’ and sarcastically asks, ‘where is the boasting of those who are called wise?’, he affirms that Christianity has overcome all this and has ‘eradicated ignorance’. He is considered ‘one of the great peaks of early Christian literature’ (Bardenhewer).

Towards 180, Bishop Theophilus of Antioch decrees in his three books Apologia ad Autolycum (Apology to Autolycus) that all the philosophy and art, mythology and historiography of the Greeks are despicable, contradictory and immoral. Moreover, he rejects in principle all worldly knowledge and refers to the Old Testament praiseworthy, ‘lacking in science, shepherds and uneducated people’. Incidentally, Theophilus, who did not become a Christian and a bishop until he was an adult, owed his education to the classical world. That world whose representatives, of course, ‘have raised and continue to falsely pose the questions when, instead of speaking of God, they do it about vain and useless things’; authors who, not possessing ‘an iota of truth’ are all of them possessed by evil spirits. It is evident, then, that ‘all others are in error and that only Christians possess the truth, having been indoctrinated by the Holy Spirit, who spoke through the prophets and announced everything in advance’.

Apart from Tatian, Ignatius and Theophilus of Antioch, also Polycarp and the Didache radically repudiate ancient literature. The Didache, the Shepherd of Hermas, the Letter of Barnabas and the Letters to Diognetus do not mention it. The Syrian Didascalia (complete title: Catholic Doctrine of the Twelve Apostles and Holy Disciples of our Redeemer), falsified by a bishop, says: ‘Get away from all the writings of the pagans, for what have you to do with foreign words and laws?… What do you miss in the word of God, that you throw yourself to devour those stories by pagans?’

Only the Father of the Church Irenaeus and the ‘heretic’ Origen, among Christians who write in Greek during the first centuries, lend almost full recognition to all branches of knowledge. However, Irenaeus disapproves almost the totality of Greek philosophy, to which he does not grant a single true knowledge. And Origen, who precisely makes very wide use of it, rejects the rhetoric as useless. All the Greco-Christian writers agree, however, on one point: all place the New Testament far above all the literature of Antiquity.

David Duke’s impassioned speech yesterday

In my yesterday’s post I embedded this YouTube clip featuring notable pro-whites discussing the Midterms. I watched most of it and it was fun, especially when James Edwards proposed that Richard Spencer ran for president with him, and Spencer agreed.

Those who have not heard about the Jewish Question should listen to David Duke’s impassioned speech during the show (it is a 6-hour show so you can skip the rest).

Unlike the others, Duke is right that we must constantly name the enemy (toxic Jewish influence in the West). He said ‘This is the fundamental issue why we are in this position’. He also said ‘I am Christian’. But as a Christian, he completely omits a fact that non-Christians like Tom Sunic can see: that the sort of Puritanical Christianity that conquered the northeastern part of the American continent, together with their Mammon worship, was sympathetic to Jewish takeover.

Duke also said, ‘Only when (((they))) are defeated are we able to make the gains that we have to save our people’. But perhaps having in mind the recent Pittsburgh massacre he added that this sort of action ‘is evil or wrong’. As a good Christian, he also said on this topic, ‘…hurt all Jews—I don’t believe we have to hurt anybody’. Later he said, ‘All [races and cultures] have the rights to create their own society’ and by the end of the show Duke recommended pro-whites to do something inside the Republican Party.

Although I liked Duke’s interventions the most compared with the other voices on yesterday’s show, the difference between he and Hitler cannot be more conspicuous. I recommend those who want to see how should a real white advocate think to become familiar with Hitler’s table talk on Christianity.

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Alexandria Art Christendom Darkening Age (book) Evil

Darkening Age, 14

In chapter eight of The Darkening Age: The Christian Destruction of the Classical World, Catherine Nixey wrote:
 
Further south, the firebrand preacher John Chrysostom—John ‘Goldenmouth’—weighed in. This man was so charismatic that crowds of Christians would pack into Antioch’s Great Church to hear him speak, his eyes flashing, then leave as soon as he was finished, ‘as if’, he observed, with a distinct want of monkish humility, ‘I were a concert performance.’ Chrysostom was nothing if not zealous.

Hearing that Phoenicia was still ‘suffering from the madness of the demons’ rites’, he sent violent bands of monks, funded by the faithful women in his congregation, to destroy the shrines in the area. ‘Thus,’ concludes the historian Theodoret, ‘the remaining shrines of the demons were utterly destroyed.’ A papyrus fragment shows Bishop Theophilus standing triumphantly over an image of Serapis, Bible in hand, while on the right-hand side monks can be seen attacking the temple. St Benedict, St Martin, St John Chrysostom; the men leading these campaigns of violence were not embarrassing eccentrics but men at the very heart of the Church.

Augustine evidently assumed his congregants would be taking part in the violence—and implied that they were right to do so: throwing down temples, idols and groves was, he said, no less than ‘clear proof of our not honouring, but rather abhorring, these things’. Such destruction, he reminded his flock, was the express commandment of God. In AD 401, Augustine told Christians in Carthage to smash pagan objects because, he said, that was what God wanted and commanded. It has been said that sixty died in riots inflamed by this burst of oratorical fire. A little earlier a congregation of Augustine’s, eager to sack the temples of Carthage, had started reciting Psalm 83. ‘Let them be humiliated and be downcast forever,’ they chanted with grim significance. ‘Let them perish in disgrace.’

It is obvious that this violence was not only one’s Christian duty; it was also, for many; a thoroughly enjoyable way to spend an afternoon. Those carrying out the attacks sang as they smashed the ancient marble and roared with laughter as they destroyed statues. In Alexandria, ‘idolatrous’ images were taken from private houses and baths, then burned and mutilated in a jubilant public demonstration. Once the assault was complete, the Christians ‘all went off, praising God for the destruction of such error of demons and idolatry’.

Broken statues themselves were another cause for hilarity; their fragmented remains an occasion for ‘laughter and scorn’.

Hunter Wallace’s Molyneux-like trick

This Tuesday, in my post ‘Jean-François Gariépy destroys Stefan Molyneux’, I linked to Gariépy’s #201 show The Public Space where he demonstrates that Stefan Molyneux embarked on a completely parallel track in his pseudo-response to what white nationalists consider the Jewish problem. (In his Sunday video, ‘The Truth About the Pittsburgh Massacre’, dishonest Molyneux had strawmaned the whole issue by saying that liberalism affects Jews in Israel and in the Diaspora too.) Throughout his show, Gariépy aptly demonstrated that Molyneux never addressed the central question: that Jewish influence is toxic for whites.

Something similar happened today at Occidental Dissent. Hunter Wallace wrote:

Chechar asks: “I am most curious how Lutherans like Hunter Wallace of Occidental Dissent could respond to what we have been saying in this site, especially the translations of Deschner’s work, Evropa Soberana’s essay on Rome and Judea and Catherine Nixey’s book about the destruction of the classical world by the Christians? How can racist Christians reconcile their worship of the god of the Jews with Aryan preservation is a mystery for me.”

Take note that Wallace calls me by my obsolete penname, ‘Chechar’ (it’s like I called him by his obsolete penname, ‘Prozium’). But that is unimportant. What is important is that, exactly like Molyneux, Wallace did not address a single point by Deschner, Evropa Soberana (penname of a Spanish blogger) or Nixey. In our translations, in this site I have not reached the book where Deschner writes about Luther; Evropa Soberana’s essay is about the psyops that the Semitic Judeo-Christians used to destroy the classical world, whereas Nixey’s book also focuses on that destruction but omits Jewish problem. The Leitmotif of the writings of these three authors is that, since Constantine, Christianity has been a disaster for the West.

Obviously Wallace has either not read the texts of these authors as quoted in this site, or he has conveniently used the Molyneux trick: going to an entirely parallel track in his ‘reply’. Wallace’s article consists of quotes showing Luther’s credentials as an anti-Semite.

That is not the issue. The issue is whether or not the ‘Christian Question’ exists: if Christianity inverted healthy Greco-Roman values in order that Whites would be conquered by the Semites. (Even in my latest piece of translation of Deschner’s books, the Wednesday post in this site, the CQ is apparent for anyone who does not use a Molyneux-like trick.)

A postscript to ‘Jew obeyers’

On the tomb of Baruch Goldstein the inscription reads: ‘To the holy Baruch Goldstein who gave his life for the Jewish people, the Torah, and the nation of Israel’. Goldstein had murdered 29 Arabs and wounded 125 in the Mosque of Ibrahim in 1994.

Will white nationalists, folks in the Alt-Right or American southern nationalists ever engrave similar words on the tombs of Dylann and Robert after ZOG kills them?

Of course not: these schizophrenic Jew obeyers, who believe it’s possible to admire Jesus and Hitler at the same time, have unconsciously chosen ethno-suicide.