It is always good to reread the classics, especially now that we have realised that American white nationalism is irredeemable because of its Christianity and neochristianity (cf. the previous posts).
Today, for example, I was rereading some passages from The True Doctrine, a book written in the second century c.e. by Celsus, who undertook the defence of the values of Greco-Roman culture against the emerging Judeo-Christianity. Unfortunately, Constantine (312-337), Theodosius II (408-450) and Valentinian III (425-455) ordered the destruction of all anti-Christian works, and only fragments have been rescued from the quotations of the apologists and so-called Church Fathers; fragments which have come down to us.
Here are a couple of quotes from The True Doctrine that are incredibly relevant today:
Isn’t the idea of sending the Son of God to the Jews laughable? Why only to the Jews? Why to that rude, miserable, semi-dissolved nation, while other peoples were more worthy of God’s attention…?
And a few pages later:
How is it that the god of the Jews commanded them, through Moses, to seek riches and power, to multiply until they filled the earth, to massacre their enemies without even sparing the children and to exterminate the entire race…?
Celsus’ work is a staunch defence of the Aryan religion of the Mediterranean in contrast to the Semitic religion at a time when the peoples of the Roman Empire were already engaging in miscegenation.
After posting this entry, I will delete the previous one, which I had titled “Groyped!”, and move it to the comments section of this post.
The reason for this change is what Nick Fuentes said yesterday: that he admired Stalin much more than Hitler because he had won the war.
That line of reasoning is as stupid as saying we should admire the House of Constantine because it won the war against pagan Rome. I realised this twisted way of thinking ever since I read William Pierce’s history of the white race: We admire the figures of Alexander the Great and Julius Caesar without realising the immense damage they did to the white race. Except Emperor Julian, the same could be said of the emperors of the House of Constantine, who destroyed the Aryan Gods to impose the god of the Jews on us: something that literally transvalued our values to the values of the Jews.
Nick Fuentes is a greenhorn, and his perpetual immaturity reflects the fact that Americans haven’t suffered the way Revilo Oliver said they should before a true paradigm shift takes place. That gravitas, like that of the Republican Romans before Caesar’s actions started the Melting Pot empire, can only develop years after the dollar collapses and American society descends into utter chaos. We badly need the fall of this new Rome.
Until that happens, we will continue defending the Hitlerian faith on this site, even though very few people listen to me in the desert where I preach.
My good friend Alex [Linder], who has since gone to be with the ground, said that we should attack and mock—with our words—conservatives, because we are in direct competition with them, and not with Liberals, and Communists.
There are a lot of voices out there, like this nutcase, who wish to drag us back to a previous stage of the Christian Revolution. Fascism is different to Naziism. Fascism is a Christian phenomenon, whereas Nazism is esoterically antichristian. I was reading Bolshevism from Moses to Lenin, and it is clear from this dialogue that Hitler was antichristian, although he pretended otherwise. In Bolshevismus by Dietrick Eckhart, Hitler calls Christianity “the first communist cell”.
This form of Fascism—specifically, Christian authoritarianism as practiced by Salazar, Franco, Mussolini, and Dollfuss—is inherently Christian. Communism and Liberalism, so far from being anti-christian is simply what happens when Christianity, naturally, atheises. The Christian god, let us remember, does not exist, and so Christianity, if left to itself, will eventually atheize. Thus Revilo P. Oliver spoke of “The Marxian Reformation”.
Liberalism was dreamt up by the Christian theologian, John Locke.
Spinoza, who dreamt up the “dialectical” metaphysic of Communism was good friends with Quakers, who themselves were a more extreme sect of Communist Anabaptists like John Bunyan and Thomas Muentzer.
Thus, what our wingnut, Alex Hexagon, describes as political systems of decay: Communism, Liberalism and Christian Authoritarianism, are merely evolved states of Christianity.
Hexagon equates Liberalism with The Cult of Ugliness. Christianity was the original cult of ugliness. They whitewashed the frescoes, threw sculptures into the see, defaced sculptures with crosses, destroyed beautiful architecture such as the Serapeum. Christians did in the first centuries of the Common Era exactly what “Liberals” do today: and a hatred of good architecture is shared between yesterday’s Christians and today’s liberals.
Isaiah assures us that the central character in the Christian mythos, Jesus Christ, has no beauty in him. Early Christianity was a literal cult of ugliness.
The answer to a revolution is not to overthrow it with an earlier stage of that revolution, but to overthrow the revolution, completely, ad radicem, at root.
Christianity, as Revilo P. Oliver points out, was a mob revolution against Aristocratic Epicureanism. If you want to overthrow the revolution, then return to Epicureanism, i.e. the observance of causal reality. In Epicureanism, there most certainly is a difference between Jew and Gentile, between male and female. In Aristocratic Epicureanism, the first are always first and the last are always last. In Aristocratic Epicureanism, the Xenos is not someone to be welcomed, but an enemy invader to be countered. Aristocratic Epicureanism is basically an opposite ethic to that of the sermon on the mount. If you want Europe to return to its former greatness, then re-embrace what Revilo P. Oliver calls the true white western philosophy: Aristocratic Epicureanism.
There are plenty of hucksters out there selling Christianity as a cure-all for all that ails us, whereas, in my estimation, it is the thing that slowly poisoned us to begin with. A philosophy totally at odds with reality: the last shall be first, will eventually doom our civilization.
Starting with the Reformation, Europeans began to take the ethic of the New Testament seriously. Illiterate peasants, prior to the Reformation, probably had no idea what the Sermon on the Mount even was, and, therefore, opperated according to the previous pagan-ethic. The Roman Catholic Church, certainly, did not want to follow the suicidal ethic of the New Testament. However, as Nietzsche points out: when Luther “restored the gospel”, the poisonous suicidal ethic of the New Testament was let loose upon Europe unto its own destruction. The Roman Catholic Church would itself embrace this suicidal ethic at Vatican 2.
Laurent Guyénot recently wrote in The Unz Review: “The Christian question is the flip side of the Jewish question, which has now become the Israeli question. It is the question of Christendom’s responsibility—and complicity—in Jewish Power”. Unfortunately, Guyénot messed up shortly afterward with these words: “Let’s not confuse Christ and Christianity. The life and philosophy of Jesus are deeply inspiring; I’m not questioning that”.
Well, at least his first sentence quoted above from his article, which at the time of writing has received 174 responses, is a step in the right direction.
pages 97-107 of the December 2024 edition of Benjamin’s The Less Than Jolly Heretic:
______ 卐 ______
I’ve become very anti-Christian over the recent years, seeing this slavish faith-based ideology as perhaps the primary cause of European civilisational collapse, having read quite closely into the likes of Catherine Nixey’s The Darkening Age, Revilo P. Oliver’s The Origins of Christianity, Tom Holland’s Dominion, and Charles Freeman’s The Closing of the Western Mind, and some abridged translations of Christianity’s Criminal History by Karlheinz Deschner, reinforced by the historical Roman writings of Celsus, Porphyry of Tyre, and the Emperor Julian, and, as with Edward Gibbon, have considered Christianity’s responsibility for the fall of Rome (and the theocratic brutality of Byzantium and the Dark Ages that effectively ended European science for well over a millennium, torturing and exterminating those Europeans who tried to hold out against the impositions of countless generations of bloodthirsty, ignorant, perverted Christian regimes, Europe split for seventeen centuries by terrible Christian sectarian warfare).
I have also considered its post-Enlightenment transition into liberalism and that all-encompassing secular ‘Neochristianity’, in the inspirational words of César Tort. This value system has conditioned a knee-jerk egalitarianism and relativistic weakness, a morality that Friedrich Nietzsche famously derided as fit only for slaves, a racially suicidal, life-hating framework of passivity, submission, and out-group preference, in complete contrast to the master morality values of Republican Rome and the cohesive Indo-European civilisations of the ancient world.
Drawing from a translated summary of Demolish Them by Vlassis Rassias, provided in original form on the West’s Darkest Hour blog, we can chart the principal Christian moves to destroy the Classical world. It’s worth noting that Christians referred to European advocates of Greco-Roman civilisation as ‘Gentiles,’ a Semitic term, before transitioning into even more erroneous and derogatory descriptors.
In 314, after the full legalisation of Christianity, the Christian church moved to attack the Gentiles. The Council of Ancyra denounced the worship of the Goddess Artemis. In 324, the Emperor Constantine declared Christianity as the only religion of the Roman Empire. At Dydima in Asia Minor, he sacked the Oracle of God Apollo and tortured its priests to death. He also evicted the Gentiles from Mt. Athos and destroyed all local Hellenic Temples. In 326, Constantine destroyed the Temple of God Asclepius in Aigeai in Celicia and many Temples of Goddess Aphrodite in Jerusalem, Aphaca, Mambre, Phoenice, and Baalbek. In 330, Constantine looted the treasures and statues of the Greco-Roman Temples of Greece to decorate his new capital of the empire, Nova Roma (the city of Constantinople), and in 335, went on to sack the Temples of Asia Minor and Palestine and ordered the execution by crucifixion of Gentile priests as “magicians and soothsayers” including the Neoplatonist philosopher Sopater of Apamea.
In 341, Emperor Constantius, the son of Constantine, persecuted “all the soothsayers and the Hellenists,” imprisoning and executing many Gentile Hellenes. In 346, there were large-scale persecutions against the Gentiles in Constantinople, during which the famous orator Libanius was banished as a “magician.” In 343, an edict of Constantius ordered the death penalty for all kinds of worship through “idols,” and a new edict in 354 ordered the closing of all Greco-Roman Temples, some of them to be turned into brothels or gambling rooms, and their priests were executed. In various cities of the empire, libraries began to be burnt, and lime factories were built next to the closed Temples. A large part of sacred Gentile architecture was turned to lime. A further edit in 356 ordered the Temples destroyed altogether and the execution of all “idolators,” and in 357, Constantius outlawed all methods of Divination.
In 359, massive death camps were built in Skythopolis in Syria for the torture and execution of arrested Gentiles from all around the empire. In 361, a new, non-Christian Emperor, Julian, pronounced religious tolerance and called for the restoration of the various pre-Christian cults but was assassinated in 363. In 364, the Emperor Flavius Jovianus ordered the burning of the library of Antioch, an Imperial edict ordered the death penalty for all Gentiles who worshipped their ancestral Gods, and three separate further edicts ordered the confiscation of all properties of Temples and the death penalty for participation in Greco-Roman rituals, even in private. In 365, an Imperial edict forbade Gentile army officers to command Christian soldiers.
In 370, Emperor Valens ordered a tremendous persecution of Gentiles throughout the Eastern Empire. In Antioch, the ex-governor Fidustius, the priests Hilarius and Patricius, and many other non-Christian believers were executed. All friends of Julian, such as his personal physician Orebasius, the Greek medical writer, the Roman historian Sallustius, and Pegasius, the custodian of the Temple of Minerva, were persecuted, and the philosopher Simonides was burnt alive whilst the philosopher Maximus was decapitated. In 372, Emperor Valens ordered the governor of Asia Minor to exterminate the Hellenes and all documents of their wisdom.
In 373, there was a new prohibition on Divination and the introduction by Christians of the slang term “Pagan” (from the Late Latin word pagani, meaning “peasants,” by extension as “rustic,” “unlearned,” “yokel,” or “bumpkin.”) The Greco-Roman polytheists did not refer to themselves as Pagans. The ‘Pagans,’ driven from their places of learning and religious practice and fearing for their lives, had become increasingly rural and provincial relative to the Christian population. Subsequently, Christians denigrated Paganism as “the religion of the peasantry.”
In 375, the Temple of God Asclepius in Epidaurus in Greece was closed. Again in 380, an edict of Emperor Flavius Theodosius decreed Christianity the exclusive religion of the Roman Empire, requiring that “all the various nations, which are subject to our clemency and moderation, should continue in the practice of that religion, which was delivered to the Romans by the divine Apostle Peter.” Non-Christians were referred to as “loathsome, heretics, stupid and blind,” and in another edict, he referred to all those who did not believe in the Christian god as “insane” and outlawed all disagreements with the Church dogmas. Ambrosius, the Bishop of Milan, began to destroy all the Temples in his area, and Christian priests led the mob against the Temple of Goddess Demeter in Eleusis and tried to lynch the hierophants Nestorius and Priskus. The 95-year-old Nestorius ended the Eleusinian Mysteries and announced a predominance of mental darkness over the race.
In 381, Emperor Theodosius removed all rights from any Christians who returned to the Greco-Roman religion. Throughout the Eastern Empire, more Temples and libraries were looted and burned down. Even simple visits to the Hellenic Temples were banned. In Constantinople, the Temple of Goddess Aphrodite was turned into a brothel, and the Temple of Sun and the Temple of Artemis were turned into stables.
Then, in 384, Theodosius ordered the devout Christian Praetorian Prefect, Maternus Cynegius, to cooperate with the local bishops of Northern Greece and Asia Minor to destroy more Hellenic Temples. From 385 to 388, “Saint” Marcellus and his armed gangs scoured the countryside, sacking and destroying hundreds of Hellenic Temples, shrines, and altars, including the Temple of Edessa, the Cabeireion of Imbros, the Temple of Zeus in Apamea, the Temple of Apollo in Dydima, and all the Temples of Palmyra. Many thousands more Gentiles were rounded up and sent to the Skythopolis death camps to be executed.
In 386, Theodosius outlawed the care of sacked Temples, and in 388 outlawed public talks on religious subjects. In 389 and 390, all non-Christian calendar systems were outlawed, and hordes of emboldened desert hermit fanatics flooded into the Middle Eastern and Egyptian cities, destroying statues, altars, libraries, and Temples and lynching the Gentile inhabitants. Theophilus, the Patriarch of Alexandria, began a heavy persecution of Gentiles and turned the Temple of Dionysos into a church, burnt down the city’s Mithraic Temple and then destroyed the Temple of Zeus, and mocked the priests as ludicrous before the laughter of the Christian crowd, before stoning them to death as the mob profaned their sacred images.
In 391, a new edict of Theodosius prohibited visits to Temples and the crime of merely looking at vandalised statues. In Alexandria, Gentiles led by the philosopher Olympius revolted, and street fights broke out before they locked themselves inside the fortified Temple of the God Serapis. Following a violent siege, the Christians occupied the building, demolished it, burnt its famous library, and profaned the Greco-Roman cult images.
In 392, Theodosius outlawed all non-Christian rituals as “Gentile superstitions.” The Mysteries of Samothrace were ended, and their priests slaughtered. In Cyprus, “Saint” Epiphanius and “Saint” Tychon destroyed almost all the Temples of the island and exterminated thousands more Gentiles. The local Mysteries of Goddess Aphrodite were ended. An edict by Theodosius declared, “The ones that won’t obey Pater Epiphanius have no right to keep living on the island.”
In 393, the Pythian Games at Delphi, the Aktia of Nikopolis, and the Olympic Games were outlawed as “idolatry,” and Christians sacked the Temples of Olympia. In 395, two new edicts led to the persecution of Gentiles. The Emperor Flavius Arcadius directed hordes of baptised Goths led by Alaric and the Christian monks to sack and burn the Hellenic cities, including, among others, Dion, Delphi, Megara, Corinth, Pheneos, Argos, Nemea, Lycosoura, Sparta, Messene, Phigaleia and Olympia, and then slaughtered and enslaved the inhabitants, burning all Temples. They burnt down the Eleusinian Sanctuary and had all its priests burnt alive, including the hierophant Mithras Hilarius. In 396, Flavius Arcadius declared Paganism to be treated as high treason, and the few remaining priests and hierophants were imprisoned. Then, in 397, Flavius Arcadius ordered all Temples still erect to be demolished.
In 398, the Fourth Church Council of Carthage prohibited the study of Gentile books by all citizens, their bishops included. Porphyrius, the bishop of Gaza, demolished almost all Temples in his city, leaving only nine to continue functioning. In 399, a new edict from Flavius Arcadius ordered the last of the Temples, almost exclusive now to the depths of the countryside, to be immediately demolished, and, in 400, bishop Nicetas destroyed the oracle of God Dionysus in Vesai and baptised all Gentiles living in the area. In 401, the Christian mob of Carthage lynched Gentiles and destroyed “idols.” In Gaza, the new “Saint” Porphyrius sent his followers to lynch Gentiles and destroyed the remaining nine Temples still active in the city. The Fifteenth Council of Chalcedon ordered all Christians who still retained good family relations with their Gentile relatives to be excommunicated (even after the death of these relatives).
In 405, John Chrysostom sent hordes of grey-clad monks armed with iron bars and clubs to destroy the “idols” in all the cities of Palestine and, in 406, collected funds from rich Christian women to financially support the demolishment of Hellenic Temples. The Temple of Goddess Artemis was destroyed in Ephesus, and in Salamis in Cyprus, “Saint” Epiphanius and “Saint” Eutychius continued the total destruction of Temples and sanctuaries and the persecution of Gentiles. A new edict in 407 once more outlawed all non-Christian acts of worship.
In 408, the Emperor Honorius of the Western Empire and the Emperor Flavius Arcadius of the Eastern Empire came together and ordered all Temple sculptures destroyed or confiscated. Private ownership of the statues was outlawed. The local bishops led new book-burning persecutions, and any judges showing pity for Gentiles were also persecuted. In Alexandria, a few days before the Judaeo-Christian festival of Pascha-Easter, bishop Cyrillis ordered the mob to attack and hack down the beautiful Neoplatonist philosopher Hypatia. The Christians paraded pieces of her body through the city and burnt them together with her books at a place called Cynaron. A fresh persecution started, and all Hellenic priests in North Africa were crucified or burnt alive.
In 416, the inquisitor Hypatius, “The Sword of God,” exterminated the last Gentiles of Bithynia. In Constantinople, all non-Christian army officers, public employees, and judges were dismissed. In 423, Emperor Theodosius II declared that all Gentile religion was nothing more than “demon worship” and ordered those who persisted in practicing it to be imprisoned and then tortured. In 429, the Parthenon on the Acropolis of Athens, holding the Temple of Goddess Athena, was sacked.
Then, in 435, a new edict of Emperor Theodosius II ordered the death penalty for all “heretics.” Judaism was considered the only legal and non-heretical non-Christian religion. In 438, Theodosius II’s new edict incriminated Gentile “idolatry” as the reason for a recent plague. Between 440 and 450, the Christians succeeded in demolishing all Temples, altars, and monuments in Athens and Olympia, and Theodosius II ordered all non-Christian books burned, and all the Temples of the city of Aphrodisias (the city dedicated to Goddess Aphrodite) were demolished. All libraries were burnt down, and the city was renamed Stauroupolis, “City of the Cross.”
Between 457 and 491, among others, the physician Jacobus and the philosopher Gessius of Petra were executed, whilst the Roman politician Severianus of Damascus, the Greek historian Zosimus, and the Greek mathematician and architect Isidorus of Miletus were tortured and imprisoned. The proselytiser Conon and his followers exterminated the last Gentiles on the island of Imbros in the North-East Aegean. The last worshippers of Lavranius Zeus were exterminated in Cyprus. The majority of the Gentiles of Asia Minor were exterminated, despite a desperate revolt against the Emperor and the Church between 482 and 488, and more Hellenic priests hiding ‘underground’ were arrested, publicly humiliated, and tortured, then executed.
By 515, baptisms had become obligatory, even among those who professed to already be Christian. The Emperor Anastasius of Constantinople ordered the massacre of Gentiles in the Arabian city of Zoara and the demolishing of the Temple of the local God Theandrites. In 528, Emperor Jutprada outlawed the alternative Olympian Games of Antioch and ordered the execution by fire, crucifixion, tearing to pieces by wild beasts, or cutting by iron nails of all who practiced “sorcery, divination, magic, or idolatry” and prohibited all teachings by “…the ones suffering from the blasphemous idolatry of the Hellenes”, then, in 529, he outlawed the Athenian Philosophical Academy and had all its property confiscated.
In 532, the fanatical inquisitor-monk Ioannis Asiacus led a crusade against the Gentiles of Asia Minor, put hundreds of Gentiles to death in Constantinople, and bloodily converted them to Christianity in Phrygia, Caria, and Lydia and in 556, inquisitor the Emperor Jutprada ordered Amantius to go to Antioch, to find, arrest, torture, and execute the last Gentiles and to burn all private libraries down. In 562, mass arrests, public humiliations, tortures, imprisonments, and executions were conducted in Athens, Antioch, Palmyra, and Constantinople. Within 35 years of Asiacus’ crusade, 99 churches and 12 monasteries had been built on the sites of demolished Temples.
Between 578 and 582, Christians tortured and crucified almost all the Gentiles around the Eastern Empire and exterminated the last Hellenes of Baalbek, now named Heliopolis. In Antioch, a secret Temple of Zeus was discovered and attacked, causing the priests to commit suicide. The captured Gentiles, including Vice Governor Anatolius, were tortured and sent to Constantinople to be fed to wild beasts and crucified when they were not devoured alive, their mutilated corpses dragged through the streets by Christians, and then thrown unburied in the city dump. Emperor Mauricius conducted further persecutions in 583, and in 590, Christian accusers ‘discovered Pagan conspiracies’ throughout the Eastern Empire, and a new wave of torture and executions erupted.
In 692, the Penthekte Council of Constantinople prohibited the last remains of Calends, Brumalia, Anthesteria, and other Hellenic Dionysian festivals. By 804, the last Gentiles living in Laconia in Greece had still resisted all attempts by Tarasius, the patriarch of Constantinople, to convert them, but they were, in the end, violently converted between 950 and 988 by the Armenian “Saint” Nikon.
This piece from a statue of Emperor Hadrian, which must have measured around 5 meters, was found in present-day south-central Turkey, where Christianity took root early.
There are many more examples of this barbarity, but this provides a basic overview of why I hold my perspectives. The most important factor, beyond the beautiful architectural physicality of their Temples and statues being defiled and destroyed, and the amassed wisdom of their many libraries lost forever, is that the Europeans referred to as “Gentiles”, those massacred throughout this violent centuries-long campaign of anti-European terror—conducted by their fellow European citizens and their leaders from within the same civilisation under the same race of people—methodically severed the European citizens from their Aryan Gods and instead subjected them to a forced conversion to this god of a foreign enemy, and the holy teachings and writings originally compiled by that enemy.
The gospels were originally written by Jews after all, much as the entire Old Testament is a Jewish mythology, that Judaic archetype of Jesus subversively inverting the European values to the values of their racial enemy, and the additional values they designed ‘for export only’, so the newly radicalized cult of Europeans could further impose these alien values among their own race by obscene brutality and blind torments and misery, these traitorous egalitarian submission and pacifism values held now near-unanimously by Europeans in the 21st Century, and held subconsciously, unaware that, though they have—in the general public understanding—dropped that god for atheism, their unthinking moral axiology and puritanism is still entirely Christian (and it certainly is unthinking beyond any rationalizations they can attribute in aftermath), an ethical framework of far more profound significance than the standard assumption by atheist progressives that by Christian ethics we mean merely an organised opposition to pornography, abortion and homosexuality as displayed by American conservative evangelicals, and irrespective of a liberal humanist’s scepticism over the existence of the supernatural and of the divine aspects of Christian monotheism.
The arbitrary value shift has been subsumed, and now, when one talks of being ‘good,’ or ‘moral’—or specifically obsesses over the moral value of an act at all, as Friedrich Nietzsche reminded us in his Twilight of the Idols—we can take it as read that they are in alignment with the morals presented to us in the Ten Commandments, and by the incoherent single-source literary subversions of a radical millenarian cult-leader archetype, the inverse of an Eliot Goldstein creation, this revolutionary fiction—as if morality had no other value-system, and as if nothing worthy had come before, or had been a mere barbarity of its own!—with us only able to view the pre-Christian Greco-Roman civilisation’s societal codes and cultural drives through a 2000-year post-revolutionary Christian moral lens, in unthinking retroprojection—our definitive modern paradigm—the Greco-Roman world now appearing alien to us, or somehow cruel.
As with the writings of Richard Carrier, David Fitzgerald, and David Skrbina, I am convinced that the character of Jesus is mythological, a subversive creation of Paul—and otherwise missing from the historical record (one cannot trust Flavius Josephus as a single external to the Bible source due to the likelihood of forgery)—invented for the purposes of irreversibly undermining an already weakened Roman Empire and to impede the maintenance of its grasp on Judea, manipulating the fundamental attitudes of his hated enemy to the point that their society would fall apart in revolution from the ground up, the universal egalitarianism of the Judaic doctrine of Christianity moulding the slave-classes into furious zealots, violently intolerant of the ‘paganism’ of the Greco-Roman tradition and the accepting pluralism of Roman religious belief, and their centuries of rational philosophy, mathematics, and analytical science, with their statues and sculptures vandalized and smashed, their ancient temples and monuments looted and destroyed, and their vast libraries holding centuries of accumulated wisdom and knowledge burnt to the ground, the precious works and advancements contained in them lost to history, and the people now weakened, tradition and social coherence obliterated, vulnerable to increasing miscegenation and the predations of hostile foreign outsiders, or to Christian-orchestrated purges and bloody mass executions. Ramsey Macmullen and J. N. Hilgarth elaborate on this violent, forced transition of Europeans to Christianity in the fourth to eighth centuries following Emperor Constantine’s proclamation that Christianity was now the one official religion of Rome.
Christianity, ‘an Eastern religion by its origins and fundamental characteristics’ (Guignebert), infiltrated ancient Europe almost surreptitiously. The Roman Empire, tolerant by nature, paid no attention to it for a long time. In Suetonius’ Life of the Twelve Caesars, we read of an act of Claudius: ‘He expelled from Rome the Jews, who were in continual ferment at the instigation of a certain Chrestos’. On the whole, the Greco-Latin world remained at first closed to preaching. The praise of weakness, poverty, and ‘madness’, seemed to them foolish. Consequently, the first centres of Christian propaganda were set up in Antioch, Ephesus, Thessalonica and Corinth. It was in these great cities, where slaves, artisans and immigrants mingled with merchants, where everything was bought and sold, and where preachers and enlightened men, in ever-increasing numbers, vied to seduce motley and restless crowds, that the first apostles found fertile ground.
Causse, who was a professor at the Protestant theology faculty of the University of Strasbourg, writes: ‘If the apostles preached the Gospel in the village squares, it was not only because of a wise missionary policy, but because the new religion was more favourably received in these new surroundings than by the old races attached to their past and their soil. The true Greeks were to remain alien and hostile to Christianity for a long time. The Athenians had greeted Paul with ironical indifference: “You will tell us another day!” it was to be many years before the old Romans would abandon their aristocratic contempt for that detestable superstition. The early Church of Rome was very little Latin, and Greek was scarcely spoken in it. But the Syrians, the Asiatics and the whole crowd of the Graeculi received the Christian message with enthusiasm’ (Essai sur le conflit du christianisme primitif et de la civilisation, Ernest Leroux, 1920).
J.B.S. Haldane, who considered fanaticism as one of the ‘four truly important inventions made between 3000 B.C. and 1400’ (The Inequality of Man, Famous Books, New York, 1938), attributed its paternity to Judeo-Christianity. Yahweh, the god of the Arabian deserts, is a lonely and jealous god, exclusive and cruel, who advocates intolerance and hatred. ‘Do I not hate those who hate you, O Yahweh, and do I not rage against your enemies? I hate them and regard them as my enemies’ (Psalm 139:21 and 22). Jeremiah implores: ‘You will give them their due, O LORD, and your curse will be upon them! You will pursue them in anger and exterminate them from under heaven’ (Lamentations, 111, 64-66). ‘Surely, O God, you will surely put to death the wicked’ (Psalm 139:19). ‘And in Your mercy You will dispel my enemies, and destroy all the adversaries of my soul…’ (Psalm 143:12). Wisdom, who personifies the infinitely good, threatens: ‘I too will laugh at your misfortune, I will mock when your fear comes upon you’ (Prov. I, 26). Deuteronomy speaks of the fate that must be reserved for ‘idolaters’: ‘If your brother, your mother´s son, your daughter, or the woman who lies in your bosom, or your friend, who is like yourself, should incite you in secret, saying, “Let us go and serve other gods”, whom you do not know…, you shall first kill him; your hand shall be laid upon him first to put him to death, and then the hand of all the people shall be laid upon him. When you hear that in one of the cities which Yahweh grants you to dwell, it is said that unworthy men have arisen who have seduced their fellow citizens, saying, “Let us go and serve other gods!” which you do not know, you shall inquire, and if you see that such an abomination is true, you shall smite the inhabitants of that city with the edge of the sword; you shall consecrate it to extermination, as well as all that is in it. You shall gather all its spoil amid its streets, and burn the city and all its prey in the fire to the honour of the LORD your God. Thus it shall become a perpetual heap of ruins, and shall not be rebuilt…’ (Deut. XIII).
In the Gospel, Jesus says, when they come to arrest him: ‘…for all who take the sword will perish by the sword’ (Matthew XXVI, 52). But before that he had said: ‘Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man´s enemies will be those of his household’ (Matthew X, 34-36). He also pronounced the phrase that is the motto of all totalitarianism: ‘He who is not with me is against me’ (Matthew XII, 30).
The early Church will scrupulously apply such slogans. Unbelievers and pagans are subhumans in the eyes of the apostles. St. Peter compares them to ‘irrational animals, born to be taken and destroyed’ (2 Peter II, 12). Jerome advised the converted Christian to kick the body of his mother if she tried to prevent him from leaving her forever to follow the teachings of Christ. In 345, Fermicus Maternus made slaughter a duty: ‘The law forbids, most holy emperors, to spare either son or brother. It forces us to punish the woman we love tenderly and to plunge the iron into her breast. It puts weapons in our hands and orders us to turn them against our closest friends…’
From then on, the evangelical practice of charity will be strictly subordinated to the degree of adherence to mysteries and dogmas. Europe will be evangelized by iron and fire. Heretics, schismatics, freethinkers and pagans will be, renewing the gesture of Pontius Pilate, handed over to the secular arm to be subjected to torture and death. Denunciation will be rewarded with the attribution of the property of the victims and their families. Those who, ‘having understood the judgment of God,’ wrote St. Paul, ‘are worthy of death’ (Romans, I, 32). Thomas Aquinas specifies: ‘The heretic must be burned.’ One of the canons adopted at the Lateran Council declares: ‘They are not murderers who kill heretics’ (Homicidas non esse qui heretici trucidant). By the bull Ad extirpenda, the Church will authorize torture. And, in 1864, Pius IX proclaimed in the Syllabus: ‘Anathema be he who says that the Church has no right to use force, that it has no direct or indirect temporal power’ (XXIV).
Voltaire, who knew how to add up, had counted the victims of religious intolerance from the beginnings of Christianity to his time. Taking into account exaggerations and making a large allowance for the benefit of the doubt, he found a total of 9,718,000 people who had lost their lives ad majorem Dei gloriam. Compared to this figure, the number of Christians killed in Rome under the sign of the palm (a symbol of martyrdom and glorious resurrection in early Christianity) seems insignificant.
‘Gibbon believes he can affirm’ —writes Louis Rougier— ‘that the number of martyrs throughout the entire Roman Empire, over three centuries, did not reach that of Protestants executed in a single reign and exclusively in the provinces of the Netherlands, where, according to Grotius, more than one hundred thousand subjects of Charles V died at the hands of the executioner. However conjectural these calculations may be, it can be said that the number of Christian martyrs is small compared with the victims of the Church during the fifteen centuries: the destruction of paganism under the Christian emperors, the fight against the Arians, the Donatists, the Nestorians, the Monophysites, the Iconoclasts, the Manicheans, the Cathars and the Albigensians, the Spanish Inquisition, the wars of religion, the dragonads of Louis XIV, pogroms of the Jews… Faced with such excesses, we can ask ourselves, with Bouché-Leclercq, ‘whether the benefits of Christianity (however great) have not been more than compensated for by the religious intolerance which it borrowed from Judaism to spread throughout the world’… (Celse contre les chrétiens, Copernic, 1977).
The epigraph to this February 1977 essay, originally published in French, appears here.
As can be seen in the hatnote that provisionally appears in the latest version of ‘The Wall’, unlike others, this racialist site has as its primary focus Christianity because to save the Aryan from the miscegenation that is destroying him, we must first identify the Enemy.
One of the reasons why the helicopter visitors never come down but leave me preaching in the desert is because I am like the child who says the king is naked.
‘Tell me what your holidays are and I’ll tell you who you really worship: the Aryan or the Jew’. When even white nationalists celebrate the birth of a Jew on December 25th, and also celebrate the year 2025 from the supposed birth of that kike instead of honouring the birth of our Aryan saviour on April 20th, it becomes clear that they are, ultimately, traitorous neonormies…[1]
What the racial right doesn’t yet understand is that it is impossible to avoid getting into trouble as long as we remain in trance with the religion of our parents. Those who believe that by celebrating the birth of the unhistorical Yeshu it is possible to save the Aryan, should ponder the words of their countryman Mark Twain: ‘It ain´t what you know that gets you into trouble. It´s what you know for sure that just ain´t so’.
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In his account of the wars against the Persians, Herodotus attributes the success of the small Greek cities against the mighty Iranian Empire to the ‘intellectual superiority’ of their compatriots. Would he also have explained their decline by their ‘inferiority’? The question of why cultures disappear and empires collapse has always preoccupied historians and philosophers. In 1441, Leonardo Bruni spoke of the vacillatio of the Roman Empire; his contradictor, Flavio Biondo, preferred the term inclinatio (which summed up, for Renaissance man, the abandonment of ancient customs). The debate was already set: was the Empire destroyed or collapsed on its own? For Spengler, the alternations that have occurred throughout history are the result of inevitability. The identifiable causes of a decline are only secondary causes. They accentuate, and accelerate a process, but they can only intervene when that process has begun. But it is also possible to think that no internal necessity fixes an end to cultures: when they die, it is because someone kills them. André Piganiol’s opinion is well known: ‘Roman civilisation did not die a natural death. It was assassinated’ (L’Empire chrétien,1947). In this case, the responsibility of the ‘assassins’ is complete. However, we can admit that only structures already very weakened, devoid of energy, abandon themselves to the blow that wounds them, to the enemy on the prowl. Voltaire, who was, after Machiavelli, one of the first to speak of historical cycles, said that the Roman Empire had fallen simply because it existed, ‘since everything must have an end’ (Philosophical Dictionary, 1764).
We will not attempt here to find out whether or not the fall of Rome was irremediable, or even to identify all the factors that contributed to its fall, but to examine what responsibility the nascent Christianity bears for its fall.
It is well known that it was the Briton Edward Gibbon (1737-1794) who first established that responsibility, in chapters XV and XVI of his History of the Decline and Fall of the Roman Empire, six thick volumes of which appeared between 1776 and 1778. Before him, in 1576, Löwenklav had defended Emperor Julian, whose talent, temperance and generosity he praised, thus opening a breach in the doctrine which claimed that Christian emperors had been, by the privilege of their faith alone, superior to pagans. Shortly afterwards, the jurisconsult and diplomat Grotius (1583-1645) endorsed Erasmus’ thesis on the Germanic origin of the Neo-Latin aristocracies. Finally, in 1743, Montesquieu attributed the decline and fall of Rome to various factors, such as the extinction of the old families, the loss of civic spirit, the degeneration of institutions, the collusion between administrative power and business fortunes, the high birth rate of the foreign population, the wavering loyalty of the legions, and so on. Better documented than his predecessors, Gibbon took up all these elements anew, ready to write an ‘unbiased history’. His conclusions, tinged with an irony inherited from Pascal, remain essentially valid.
Portrait of Edward Gibbon (1737-1794).
In the 19th century, Otto Seeck (History of the Decline of the Ancient World, 1894), drawing on an idea of Montesquieu, as well as certain considerations of Burckhardt (in his Epoch of Constantine, 1852-1853) and Taine, insisted on a biological and demographic factor: the disappearance of the elites (Ausrottung der Besten), accompanied by the senescence of institutions and the importance gained by the plebs and the crowd of slaves, who constituted the first clientele of Christian preachers. This thesis was adopted by M.P. Nilsson (Imperial Rome, 1926), after having been confirmed by Tenney Frank, who, after examining some 13,900 funerary inscriptions, concluded that, from the 2nd century onwards, 90% of the population of Rome was of foreign origin (American Historical Review, XXI, 1916, p. 705).
In Marcus Aurelius (1895), Renan made his own one of Nietzsche’s formulas: ‘During the third century, Christianity sucks in ancient society like a vampire’. And he added this sentence, which echoes so many times today: ‘In the third century, the Church, by monopolising life, exhausted civil society, bled it, made it empty. Small societies killed big society’ (pp. 589 and 590). In 1901, Georges Sorel (1847-1922) published an essay on The Ruin of the Ancient World. ‘The action of Christian ideology,’ he argued, ‘broke down the structure of the ancient world like a mechanical force working from within. Far from being able to say that the new religion infused new lifeblood into an ageing organism, we might say that it left it exhausted. It severed the ties between the spirit and social life, and sowed everywhere the seeds of quietism, despair and death’.
For his part, Michael Rostovtzeff (Social and Economic History of the Roman Empire, 1926), opposing Seeck on certain points, and also Max Weber (Social Origins of the Decline of Ancient Civilisation, 1896), posed an essential question: ‘Is it possible to extend a high civilisation to the lower classes without lowering its level, without diluting its value to the point of making it disappear? Is not all civilisation, from the moment it begins to penetrate the masses, doomed to decadence?’ Ortega y Gasset was to answer him, in The Revolt of the Masses: ‘The history of the Roman Empire is also the history of subversion, of the empire of the masses, who absorb and annul the ruling minorities and take their place’.
This overview would be incomplete if we omitted to mention three works which appeared at the beginning of the century and which seem to us to herald the rise of modern criticism: L’intoleránce religieuse et la politique (Flammarion, 1911), by Bouché-Leclercq; La propagande chréthienne et les persecutions (Payot, 1915), by Henri-F. Secrétan, and Le christianisme antique (Flammarion, 1921) by Charles Guignebert.
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[1]Check out the April 20th posts on the major American racialist forums and webzines, and you’ll see that they don’t celebrate the birth of Uncle Adolf.
A soothsayer lay buried nearby who, according to Homer, had interpreted the will of Apollo to the Greeks, and instructed them, at a time when the archer god had been felling them with his plague-tipped arrows, how to appease his anger. Times, though, had changed. In 391, sacrifices had been banned on the orders of a Christian Caesar. Apollo’s golden presence had been scoured from Italy. Paulinus, in his poetry, had repeatedly celebrated the god’s banishment. Apollo’s temples had been closed, his statues smashed, his altars destroyed. By 492, he no longer visited the dreams of those who slept on the slopes of Gargano… In 391, the endemic aptitude of the Alexandrian mob for rioting had turned on the Serapeum and levelled it; four decades later, the worship of Athena had been prohibited in the Parthenon. [pages 159-160]
By the end of the fifth century, it was only out in the wildest reaches of the countryside, where candles might still be lit besides springs or crossroads, and offerings to time-worn idols made, that there remained men and women who clung to ‘the depraved customs of the past’. Bishops in their cities called such deplorables pagani: not merely ‘country people’, but ‘bumpkins’. The name of ‘pagan’, though, had soon come to have a broader application. Increasingly, from the time of Julian onwards, it had been used to refer to all those—senators as well as serfs—who were neither Christians nor Jews. It was a word that reduced the vast mass of those who did not worship the One God of Israel, from atheist philosophers to peasants fingering grubby charms, to one vast and undifferentiated mass…
Certainly no Christian could imagine that it was enough merely to have closed down their temples. The forces of darkness were both cunning and resolute in their evil. That they lurked in predatory manner, waiting for Christians to fail in their duty to God, sniffing out every opportunity to seduce them into sin, was manifest from the teachings of Christ himself. His mission, so he had declared, was to ‘drive out demons’. [page 161]
Five pages later Holland speaks of a remarkable pope:
Gregory, though, had no illusions as to the scale of Rome’s decline. A city that at its peak had boasted over a million inhabitants now held barely twenty thousand. Weeds clutched at columns erected by Augustus; silt buried pediments built to honour Constantine. The vast expanse of palaces, and triumphal arches, and race-tracks, and amphitheatres, constructed over the centuries to serve as the centre of the world, now stretched abandoned, a wilderness of ruins. Even the Senate was no more. [page 166]
The rhythms of the city—its days, its weeks, its years—had been rendered Christian. The very word religio had altered its meaning: for it had come to signify the life of a monk or a nun. Gregory, when he summoned his congregation to repentance, did so as a man who had converted his palace on the Caelian into a monastery, who had lived there as a monk himself, pledged to poverty and chastity, a living, breathing embodiment of religio. The Roman people, hearing their new pope urge them to repentance, did not hesitate to obey him. Day after day, they walked the streets, raising prayers and chanting psalms. Eighty dropped dead of the plague as they went in procession. Then, on the third day, an answer at last from the heavens. The plague-arrows stopped falling. The dying abated. The Roman people were spared obliteration…
Gregory, when he sought to make sense of the calamities being visited on Italy, turned above all to the Book of Job. Its hero, given through no fault of his own into the hands of Satan, and plunged into abject wretchedness, had endured his sufferings with steadfast fortitude. Here, so Gregory argued, was the key to understanding the shocks of his own age. Satan was abroad again. Just as Job had been cast into the dust, so now were the blameless suffering disaster alongside sinners. [pages 167-168]
Some pages later the author introduces us to the subject of how Christian eschatology began to be understood:
The new Jerusalem and the lake of fire were sides of the same coin. For the earliest Christians, a tiny minority in a world seething with hostile pagans, this reflection had tended to provide reassurance. The dead, summoned from their graves, where for years, centuries, millennia they might have been mouldering, would face only two options. The resurrection of their physical bodies would ensure an eternity either of bliss or torment. The justice that in life they might either have been denied or evaded would, at the end of days, be delivered them by Christ. Only the martyrs, those who had died in their Saviour’s name, would have been spared this period of waiting. They alone, at the moment of death, were brought by golden-winged angels in a great blaze of glory directly to the palace of God. All others, saints and sinners alike, were sentenced to wait until the hour of judgement came. This, though, was not the vision of the afterlife that had come to prevail in the West. There, far more than in the Greek world, the awful majesty of the end of days, of the bodily resurrection and the final judgement, had come to be diluted. That this was so reflected in large part the influence—ironically enough—of an Athenian philosopher. ‘When death comes to a man, the mortal part of him perishes, or so it would seem. The part which is immortal, though, retires at death’s approach, and escapes unharmed and indestructible.’ So had written Plato, a contemporary of Aristophanes and the teacher of Aristotle. No other philosopher, in the formative years of the Western Church, had exerted a profounder influence over its greatest thinkers. Augustine, who in his youth had classed himself as a Platonist, had still, long after his conversion to Christianity, hailed his former master as the pagan ‘who comes nearest to us’. That the soul was immortal; that it was incorporeal; that it was immaterial: all these were propositions that Augustine had derived not from scripture, but from Athens’ greatest philosopher. Plato’s influence on the Western Church had, in the long run, proven decisive. [pages 171-172]
I have always been suspicious of Plato and Aristotle for the simple fact that they were the pagan philosophers that Christianity spared in the Middle Ages. What did all those pagans whose works disappeared with the destruction of the Library of Alexandria have to say?
Monks who knelt for hours in sheeting rain, or laboured on empty stomachs at tasks properly suited to slaves, did so in the hope of transcending the limitations of the fallen world. The veil that separated the heavenly from the earthly seemed, to their admirers, almost parted by their efforts. ‘Mortal men, so people believed, were living the lives of angels.’ Nowhere else in the Christian West were saints quite as tough, quite as manifestly holy, as they were in Ireland.
That the island had been won for Christ was a miracle in itself. Roman rule had never reached its shores. Instead, sometime in the mid-fifth century, Christianity had been preached there by an escaped slave. Patrick, a young Briton kidnapped by pirates and sold across the Irish Sea, was revered by Irish Christians not just for having brought them to Christ, but for the template of holiness with which he had provided them. Whether working as a shepherd, or fleeing his master by ship, or returning to Ireland to spread the word of God, angels had spoken to him, and guided him in all he did; nor had he hesitated, when justifying his mission, to invoke the imminence of the end of the world. A century on from Patrick’s death, the monks and nuns of Ireland still bore his stamp. They owed no duty save to God, and to their ‘father’—their ‘abbot’. Monasteries, like the ringforts that dotted the country, were proudly independent. [pages 173-174]
The infinite mendacity of Christianity is particularly noticeable in Ireland. It is known that the average Irish person has a relatively low IQ compared to the European countries with the highest IQ. It was sheer stupidity to inject seminal chalice into the asses of the novices, instead of impregnating the Irish women. The Catholic vows of celibacy resulted in the poor monks burning themselves internally, trying to calm their impetus with the cloistered ephebes: a dysgenesis opposite to what the Jews have been done for centuries. Even rabbis marry, promoting eugenics that has led them to conquer the highest IQ.
An iron discipline served to maintain them. Only a rule that was ‘strict, holy and constant, exalted, just and admirable’ could bring men and women to the dimension of the heavenly. Monks were expected to be as proficient in the strange and book-learned language of Latin as at felling trees; as familiar with the few, ferociously cherished classics of Christian literature that had reached Ireland as toiling in a field. Like Patrick, they believed themselves to stand in the shadow of the end days; like Patrick, they saw exile from their families and their native land as the surest way to an utter dependence upon God. Not all headed for the gale-lashed isolation of a rock in the Atlantic. Some crossed the sea to Britain, and there preached the gospel to the kings of barbarous peoples who still set up idols and wallowed in paganism: the Picts, the Saxons, the Angles. Others, heading southwards, took ship for the land of the Franks.
Columbanus—‘the Little Dove’—arrived in Francia in 590: the same year that Gregory was elected pope. The Irish monk, unlike the Roman aristocrat, came from the ends of the earth, without status, without pedigree; and yet, by sheer force of charisma, he would set the Latin West upon a new and momentous course. Schooled in the ferociously exacting monasticism of his native land, Columbanus appeared to the Franks a figure of awesome and even terrifying holiness. [pages 174-175]
This [eternity], when supplicants ventured through the woods that surrounded Luxeuil and approached the settlement founded by Columbanus, was what they hoped to find. The very wall that enclosed the monastery, raised by the saint’s own hand, proclaimed the triumph of the City of God over that of man. The shattered fragments of bath-houses and temples had been built into its fabric: pillars, pediments, broken statuary. These, converted to the uses of religio, were the bric-à-brac of what Augustine, two centuries previously, had identified as the order of the saeculum. [page 177]
No surprise, then, that in time the wings of the most powerful angel of them all should have been heard beating golden over Columbanus’ native land. Almost certainly, it was Irish monks studying in Bobbio who brought home with them the cult of Saint Michael. From Italy to Ireland, the charisma of the warrior archangel came to radiate across the entire West. [page 178]
An icon depicting the Archangel Michael in St Mark’s Basilica, Venice, 11th century. This image appears in Holland’s book.
EDITOR’S FOREWORD [pages 5-8 of the forthcoming Edition]
In his after-dinner conversations Hitler said: ‘Christianity is the greatest regression humanity has ever experienced: The Jew has thrown back humanity one and a half thousand years’. And the Romanian philosopher Emil Cioran, who once described himself as a Hitlerist, wrote: ‘The whole world has forgiven Christianity.’
Well, not the whole world. As I confess in my philosophical autobiography De Jesús a Hitler, Christianity played a central role in the destruction of my teenage life and my twenties, something I will never forgive…
Some clarifications
Aleksandr Solzhenitsyn, who was a Christian, wisely allowed Edward Ericson to abbreviate The Gulag Archipelago so that the heavy volumes of the original work could reach a wider audience in a single, readable tome. The present book, Christianity’s Criminal History: Volume I is an abridged translation of the first volumes of Karlheinz Deschner’s Kriminalgeschichte des Christentums. The original German volumes, and also the Spanish translation I have used, contain thousands of endnotes, which are omitted here. This preliminary translation is only the first step towards a more formal German-English translation of Deschner’s maximum opus.
In this abridged translation I have added a few headings, as well as several illustrations with footnotes explaining them, and brackets translating German or Latin terms. Unlike Ericson’s abridgement of the Archipelago, sometimes I have omitted ellipses between unquoted paragraphs, and I have simplified some sentences. I have also replaced some words. I refer to the phrases where the author uses the word ‘pagan’. I replaced it with terms such as ‘Hellenes,’ ‘defenders of Greco-Roman culture,’ ‘classical culture’ or simply added inverted commas on the word ‘pagan.’
The term I have chosen, Hellenes, requires some clarification. It could not be more significant that before the introduction of the pejorative term pagan to refer to unconverted citizens of the Roman Empire, whites were called héllenes or éthne by 4th-century treatises (the expression hellénon éthne can be translated into modern English as ‘the Greek races,’ i.e. the white peoples). As I am aware of the rhetorical use of language, instead of the author’s pejorative term ‘pagan’ I have sometimes chosen the non-pejorative term common in the 4th century vernacular, ‘Hellenes.’
White nationalists claim to be quite informed on the Jewish question. But very few are aware that Jewish subversion began with Christianity, as Hitler said in the opening lines of this preface. Who among today’s nationalists knows the true history of the religion of their parents? Who is aware that Christian fanatics used violence to destroy the ‘pagan’ (i.e., the Greco-Roman world)? Yes: Deschner wrote in German. But how many English-speaking racialists are familiar with Catherine Nixey’s The Darkening Age: The Christian Destruction of the Classical World, published in 2017?
Independently of the nationalists and the racial right, virtually all Westerners ignore the apocalyptic catastrophe of early Christianity after Constantine handed over the Roman Empire to his bishops. They know only the myths of the martyrs (see the chapter ‘The Persecution of the Christians’ in this book), the pious legends, hagiographies and the New Testament fictional tales we were told as children: topics covered in the first section of this abridged translation.
Karlheinz Deschner (1924-2014) was a liberal German. He spent the first sixty years of his life researching the history of the Catholic Church before beginning the ten volumes of his Kriminalgeschichte series in 1986, which he completed in 2013. The series is an encyclopaedic treatise on the true history of Christianity.
I started reading Deschner at the beginning of this century, when I was a liberal, and I would not wake up to the Jewish question until 2010. But Deschner, like all Germans of our time who aspire to see his books in bookshops, never woke up. In his Kriminalgeschichte he went so far as to harshly criticise the anti-Semites of the Early Church: passages omitted in this abridgement. This said, the difference between Deschner and liberal theologians like Hans Küng (The Church) and conservative historians like Paul Johnson (A History of Christianity) is that Küng and Johnson concealed a great deal of the criminal history of Christianity. It is remarkable how Deschner, a scholar who like me became an apostate, was able to see Church history in a way that Küng, Johnson and a veritable galaxy of other Christian scholars would never dream of. After waking up to the reality of the Christian problem I realised that Deschner’s massive work, despite his liberal bias, could be rescued. It just has to be processed through the prism of someone who is racially awake. Of course: if Germany had won the war, Deschner, shown here in National Socialist uniform as a young man, could have written his story from our point of view.
Three German holocausts
More than one holocaust with millions of victims each has been perpetrated against the Germanic peoples. After 1945, the Allies killed millions of defenceless Germans (see, for example, Thomas Goodrich’s Hellstorm: The Death of Nazi Germany: 1944-1947). This is the best-kept secret of modern history. Conversely, the genocide committed in Germany during the Thirty Years’ War by fanatic Catholics is fairly well known (in the next volume of our abridgement we will incorporate those chapters). But who knows about the millions of other Germanic peoples killed by Emperor Justinian, recounted in this volume?
If the Aryan Man is currently committing ethnosuicide, it is because the System has lied to him about his own History.[1] The System’s favourite method is what we might call lying by omission: not saying, for example, a word about what happened to the Germans in 1945-1947, or how Christianity was imposed on the white race by Constantine and his successors. It was not enough for the Imperial Church to destroy the Greco-Roman world in the 4th and 5th centuries. In the 6th century, after the fall of Rome, Justinian, the Emperor of Constantinople went on to commit a gigantic genocide of the Germanic race, which by then had established itself on the Italian peninsula. Deschner’s chapter on this Holocaust appears in his second volume, Die Spätantike (Late Antiquity), published in 1989. The full title in translation is: ‘Late Antiquity. From the Catholic “child emperors” to the extermination of the Arian Vandals and Ostrogoths under Justinian I (527-565).’ These were the two Germanic peoples that were exterminated during the Byzantine Empire’s military incursion into Italy and Africa (no wonder there are few pure Germanic peoples in those regions today).
Finally, Deschner died in the same year that Richard Carrier published a book which will be considered the most important book since Hermann Samuel Reimarus’ critical approach to the Gospels. I refer to Carrier’s On the Historicity of Jesus: Why We Might Have Reason for Doubt. Deschner did not have the opportunity to evaluate the Christ myth theory in its phase of full exegetical maturity. For a new history of Christianity to be complete, Deschner’s criminal history must be complemented by Carrier’s ongoing work, and even our axiological critique of Christianity (see our booklist on page 3).
César Tort November 2022
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[1] See ‘Foundation Myth’ on pages 90-93 of On Exterminationism.
While it’s true that in the PDFs you can see all the entries as they appeared in the old incarnation of The West’s Darkest Hour (WDH), our previous problem consisted in that it was impossible to navigate through those PDFs (categories, comments, links to other internal and external articles, tags, etc.). But thanks to the generous financial help I received from some WDH visitors, the problem has been solved.
Now only minor problems have to be solved, like contacting a ‘theme developer’ so that the indented quotes don’t appear italicised in brown in this new incarnation of WDH. On Monday I’ll try to solve that problem with another technician (the ones I know don’t work on weekends). However, the main problem, that the posts from the old incarnation were navigable in this new incarnation, has been solved.
There are still many things to do: for example, getting a printer to print the English books that used to be printed for me by Lulu, Inc. When I get that printer, the first book not previously published by us that we will publish will be the one we translated from French by Savitri Devi. Then we will publish in print form, in addition to The Fair Race’s Darkest Hour, Daybreak, On Exterminationism, On Beth’s Cute Tits, a new compilation of WDH’s best recently published essays.
Unlike other racialist sites, we at WDH emphasise books. Only through books is it possible to convey the idea of the implications of a paradigm shift (summed up in the Nietzschean phrase about the transvaluation of all Christian values into values of the classical world). The racialist sites visited by thousands of semi-normies today talk about the news because they fail to see the big picture: it was the catastrophe from Constantine to Charlemagne that distorted the soul of Aryan man by forcing Him to worship the god of the Jews.
In the above picture we can guess what the Greco-Roman statue would have looked like had it not been destroyed by Judeo-Christians, who abhorred Aryan beauty. Just compare this glorious image with the medieval iconography that depicts Jesus with Semitic features.
There is something that sometimes causes me doubts and that I would like to have some feedback on. The criticism I’ve made of the American racial right has been sarcastic precisely because they don’t want to acknowledge the Christian Question. I don’t know how wise it is to continue with that mocking attitude. My friend Paulina once told me that my only flaw was that I am very mocking (“Eres muy burlón”). I don’t know how wise it is to continue to mock American white nationalism for its inability to see the CQ.
Should I, in this new incarnation of WDH, refrain from mockery? Does it take away from the seriousness of the site? One of the problems with character flaws is that you don’t see them. So I am willing to listen to a critique on the matter, especially from those who are convinced, as I am, that the Christian problem is a huge problem for the sacred words of David Lane.
It is always good to reread the classics, especially now that we have realised that American white nationalism is irredeemable because of its Christianity and neochristianity (cf. the previous posts).
