Uncle Adolf’s table talk – 5

“I have dipped into Mein Kampf but never read it: it was written only partly by Hitler, and that is the problem. More important are… Hitler’s table talks: daily memoranda which first Heim (Bormann’s adjutant, whom I interviewed) and then Picker wrote down at his table side”. —David Irving


the-real-hitler
 
Night of 21-22 July 1941

[Gratitude to the Jesuits - Protestant fanaticism - Similarities between Germany and Italy - Dante and Luther - The Duce is one of the Caesars - The march on Rome - a turning-point in history - Delightful Italian towns - Rome and Paris.]
 

When all’s said, we should be grateful to the Jesuits. Who knows if, but for them, we might have abandoned Gothic architecture for the light, airy, bright architecture of the Counter-Reformation? In the face of Luther’s efforts to lead an upper clergy that had acquired profane habits back to mysticism, the Jesuits restored to the world the joy of the senses.

It’s certain that Luther had no desire to mould humanity to the letter of the Scriptures. He has a whole series of reflections in which he clearly sets himself against the Bible. He recognises that it contains a lot of bad things.

Fanaticism is a matter of climate—for Protestantism, too, has burnt its witches. Nothing of that sort in Italy. The Southerner has a lighter attitude towards matters of faith. The Frenchman has personally an easy way of behaving in his churches. With us, it’s enough not to kneel to attract attention.

But Luther had the merit of rising against the Pope and the organisation of the Church. It was the first of the great revolutions. And thanks to his translation of the Bible, Luther replaced our dialects by the great German language!

It’s remarkable to observe the resemblances between the evolution of Germany and that of Italy. The creators of the language, Dante and Luther, rose against the ecumenical desires of the papacy.

Each of the two nations was led to unity, against the dynastic interests, by one man. They achieved their unity against the will of the Pope.

I must say, I always enjoy meeting the Duce. He’s a great personality. It’s curious to think that, at the same period as myself, he was working in the building trade in Germany. Our programme was worked out in 1919, and at that time I knew nothing about him. Our doctrines are based on the foundations proper to each of them, but every man’s way of thinking is a result. Don’t suppose that events in Italy had no influence on us. The brown shirt would probably not have existed without the black shirt. The march on Rome, in 1922, was one of the turning-points of history. The mere fact that anything of the sort could be attempted, and could succeed, gave us an impetus. A few weeks after the march on Rome, I was received by the Minister Schweyer. That would never have happened otherwise.

If Mussolini had been outdistanced by Marxism, I don’t know whether we could have succeeded in holding out. At that period National Socialism was a very fragile growth.

If the Duce were to die, it would be a great misfortune for Italy. As I walked with him in the gardens of the Villa Borghese, I could easily compare his profile with that of the Roman busts, and I realised he was one of the Caesars. There’s no doubt at all that Mussolini is the heir of the great men of that period.

Despite their weaknesses, the Italians have so many qualities that make us like them.

Italy is the country where intelligence created the notion of the State. The Roman Empire is a great political creation, the greatest of all.

The Italian people’s musical sense, its liking for harmonious proportions, the beauty of its race! The Renaissance was the dawn of a new era, in which Aryan man found himself anew. There’s also our own past on Italian soil. A man who is indifferent to history is a man without hearing, without sight. Such a man can live, of course—but what a life?

The magic of Florence and Rome, of Ravenna, Siena, Perugia! Tuscany and Umbria, how lovely they are!

The smallest palazzo in Florence or Rome is worth more than all Windsor Castle. If the English destroy anything in Florence or Rome, it will be a crime. In Moscow, it wouldn’t do any great harm; nor in Berlin, unfortunately.

I’ve seen Rome and Paris, and I must say that Paris, with the exception of the Arc de Triomphe, has nothing on the scale of the Coliseum, or the Castle of San Angelo, or St. Peter’s. These monuments, which are the product of a collective effort, have ceased to be on the scale of the individual. There’s something queer about the Paris buildings, whether it’s those bull’s-eye windows, so badly proportioned, or those gables that obliterate whole façades. If I compare the Pantheon in Rome with the Pantheon in Paris, what a poor building—and what sculptures! What I saw in Paris has disappeared from my memory: Rome really seized hold of me.

When the Duce came to Berlin, we gave him a magnificent reception. But our journey in Italy, that was something else! The reception when we arrived, with all the ceremonial; the visit to the Quirinal.

Naples, apart from the castle, might be anywhere in South America. But there’s always the courtyard of the royal palace. What nobility of proportions!

My dearest wish would be to be able to wander about in Italy as an unknown painter.

Criminal History of Christianity – IV

Below, a few excerpts from the first chapter by Karlheinz Deschner of his maximum opus, the ten-volume Kriminalgeschichte des Christentums (in English, “Criminal History of Christianity”):


Deschners maximus opus

Once obtained the high priesthood, Jason established in Jerusalem a gymnasium or ephebeión, and raised the possibility of bringing the political and religious situation in the capital with the numerous Hellenistic cities of the country, turning Jerusalem into a Greek polis.

This provoked a reaction from the traditionalists, who saw a menace for the old Jewish laws and beliefs. Unrest, riots and street altercations grew, all of which triggered strong repressive measures by the energetic Seleucid ruler Antiochus IV, who was trying to consolidate his shaky kingdom by introducing a syncretic religion that unified the peoples.

He also desecrated the Temple in Jerusalem (in 168 he reformed the great altar of burnt offering and laid right there an altar to Olympian Zeus); banned the Jewish religion and burned the city, but not before looting the treasury of the Temple and taking 1,800 talents from it. (Centuries later, the painter Raphael was commissioned by Pope Leo X to solemnize such a significant episode in one of the walls of the Vatican.)

According to Elias Bickermann, if the stringent measures against the Jews by Antiochus IV had taken effect, it would not only have meant the end of Judaism, but also “would have prevented the rise of Christianity and Islam.” Our imagination almost fails to conceive a world so different…

____________

My two cents:

Pope Leo’s action reminds me a passage of Nietzsche:

Here it becomes necessary to call up a memory that must be a hundred times more painful to Germans. The Germans have destroyed for Europe the last great harvest of civilization that Europe was ever to reap—the Renaissance. Is it understood at last, will it ever be understood, what the Renaissance was? The transvaluation of Christian values: an attempt with all available means, all instincts and all the resources of genius to bring about a triumph of the opposite values, the more noble values…

To attack at the critical place, at the very seat of Christianity, and there enthrone the more noble values—that is to say, to insinuate them into the instincts, into the most fundamental needs and appetites of those sitting there… I see before me the possibility of a perfectly heavenly enchantment and spectacle: it seems to me to scintillate with all the vibrations of a fine and delicate beauty, and within it there is an art so divine, so infernally divine, that one might search in vain for thousands of years for another such possibility; I see a spectacle so rich in significance and at the same time so wonderfully full of paradox that it should arouse all the gods on Olympus to immortal laughter: Cæsar Borgia as pope!… Am I understood?… Well then, that would have been the sort of triumph that I alone am longing for today: by it Christianity would have been swept away!

What happened? A German monk, Luther, came to Rome. This monk, with all the vengeful instincts of an unsuccessful priest in him, raised a rebellion against the Renaissance in Rome… Instead of grasping, with profound thanksgiving, the miracle that had taken place: the conquest of Christianity at its capital—instead of this, his hatred was stimulated by the spectacle. A religious man thinks only of himself. Luther saw only the depravity of the papacy at the very moment when the opposite was becoming apparent: the old corruption, the peccatum originale, Christianity itself, no longer occupied the papal chair! Instead there was life! Instead there was the triumph of life! Instead there was a great yea to all lofty, beautiful and daring things!… And Luther restored the church.

Also, in my review of one of Kevin MacDonald trilogy books, I said this about Antiochus IV’s actions:

We cannot celebrate these victories precisely for the reason that both Kemp and Pierce explained so well: neither the Greeks nor the Romans exist today. (And incidentally, what about celebrating the expulsion of the Jews from Spain in 1492?) What we call contemporary Greeks or Romans are the product of centuries of blood mixing that devalued not only the genotype of the original Indo-European population, but their extended phenotype as well: the Greco-Roman ethos and the pagan, classical mythology. Those Greeks and Romans who embraced Christianity were a totally different breed compared to the pure Aryans of Sparta or the austere Romans of the pre-imperial Republic.

Antiokhos_IV

Bust of Antiochus IV

MacDonald himself acknowledges on page 190 that “the Jews have continued as a creative race into the present, while the Greeks gradually merged with the barbarians and lost their distinctiveness—a point remarkably similar to Chamberlain’s ‘chaos of peoples’ in which the decline of the ancient world is attributed to loss of racial purity.” Conversely, I would say that since the Jews have conserved their genotype almost intact throughout the millennia they are able to celebrate their Maccabean revolt… in New York as if it was yesterday! In other words, had we Meditarraneans preserved our genes intact, we might still be celebrating Antiochus’ victories over the tribe. Or at least if we knew our history with the same passion that Jews know theirs, we might still be celebrating the fall of the temple of Jerusalem in 70 AD, or the more recent expulsion of the tribe from the Iberian peninsula.

Hadn’t the Anglos behaved as they did in the decade before I was born, presently we could be celebrating all those historical events thanks to Uncle Adolf’s transvaluating lead…

Criminal History of Christianity – III

A Spanish version of this entry can be read: here.

Below, a few excerpts from the first chapter by Karlheinz Deschner of his maximum opus, the ten-volume Kriminalgeschichte des Christentums (in English, “Criminal History of Christianity”):


Deschners maximus opus

The ravages of David and the
modern translators of the Bible

Samuel, the last judge and first prophet of Israel, fought against the Philistines and defeated them but then, feeling old, anointed Saul as army commander and ordered him in God’s name:

“Now go, attack the Amalekites and totally destroy all that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.”

The Catholic encyclopedia of many volumes, Lexikon für Theologie und Kirche annotates that the prophet in question was a character “without blemish” and goes even further in praise of his successor: “A great effort in defending the theocracy, the law and the right, was the major garment of character in Saul.” And this king, the first of Israel (1020-1000 BCE) anointed by Samuel, figures typically as a “charismatic” who acted through “the spirit of the Lord” and yet, “was obviously a psychotic depressive, tormented by persecution” (Beck) who energetically continued the tradition of “holy wars.” As the Bible tells, Saul fought “many enemies around him”: Moabites, Ammonites, Edomites, the kings of the Philistines and Amalekites. Of course, when according to superior orders they killed all the Amalekites including the infants, but kept the best cattle, he incurred in the wrath of both the Lord and the prophet Samuel, after which he suffered a tremendous defeat at the hands of the Philistines and committed suicide (by the way, this is the first act of this kind mentioned in the Bible).

His successor, David, name that means the chosen one (of God), who bought as wife Saul’s daughter, Michal, for the price of a hundred Philistine foreskins, towards the end of the millennium heralded the beginning of the national state, thus achieved the maximum period of splendor for Israel, which possessions came then from the middle Syria to the borders of Egypt and was the strongest nation among the great empires of Mesopotamia, Hamath and Egypt.

As had happened with Saul, David (1000-961 BCE) was also possessed by “the spirit of the Lord” and made a campaign after another, as many were “oppressors” from the north. And so David said in her hymn of thanksgiving: “I will pursue my enemies, exterminate them; will not turn my back until they are wiped out. I will consume and shatter them all, so they can no longer recover.” “But he never started a war”—St. Ambrose hastens to add, doctor of the Church—without first asking advice of the Lord.

David is admired not only in Jewish theology, but also in Christianity and Islam as a person of outstanding religious significance. “Whenever he went on campaign, David did not leave a man or woman alive… so did David when he dwelt in the land of Philistines.” Other customs of the Lord’s chosen included to cut off the horses’ tendons of the enemy; once he also cut the hands and feet of the enemies themselves. Another hobby of “the divine David, great and softest prophet” (according to bishop Theodoret, a Church historian) was to grind prisoners with saws and iron tongs and burn them in brick kilns, as he did to the people of all cities of the Ammonites.

It is relevant to remember that, in 1956, the Council of the German Evangelical Church and the Union of Evangelical Bible Society agreed in the publication of a Bible “according to the version of Martin Luther in German,” an authorized edition in 1964 and published in 1971, which reproduces as follows the passage just quoted thus: “to the people he brought them out, and put them into slave labor with saws and axes of iron, and brick kilns.”

However, Martin Luther had translated it thus:

“To the people he took away and commanded them to be sawn, passing iron drays, and butcher them with knives, and toss them in the brick kilns.”

This passage corresponds to one of the 1st Book of Chronicles (20,3), where the above Bible authorized by the Council of the German Evangelical Church, “according to the version of Martin Luther,” says, “whose inhabitants he took away, and put them down in labor servitude in the trails, saws and harrows.” But the words Luther chose were:

“Whose inhabitants he took out, and made that drag harrows and chariots armed with cutting scythes ran over them, so that they were made pieces and shattered.”

The approved Bible is a fabrication, and responds to a certain method.

In the course of the last hundred years, the Evangelical Church has proposed no less than three reviews of the Lutheran Bible. Little Luther suspected that his spiritual heirs would amend his words so flat so widely—he, whose motto as a translator was that “words must serve the cause, not the cause serve the words.”

When the Evangelical Church announces a Bible “according to the version of Martin Luther in German language,” it actually is selling a gross forgery. Anyway, if the ancients, being idolaters, had been made slaves surely they would not have run a more enviable fate, even the noncombatants as reported by the archaeologist Glueck, who excavated the ruins of Eilat. His report on the slaves who worked in brick kilns was that “the rate of mortality must have been terrific.”

In the Bible, a man named Shimei curses David calling him a “bloodthirsty” and throws stones upon him. Erich Brock and a few others have opined that the words were uttered “for good reason.” Even the Lord himself confirms it: “You have shed much blood, and done many wars.” But yes, it is always “with the Lord,” always moved “by the will of the Lord”; hence, no doubt, “pleased, the Lord watched David” for example after passing on the knife “twenty-two thousand Syrians” or after a massacre of “ eighteen thousand” Edomites. “Do whatever inspires your heart, for God is with you,” he says in another place.

But if God praised the “bloodthirsty” David for keeping his commandments and walk always in the shadow of the Lord, doing only what would please him, and if David praised himself, he is also praised forever, tireless, by the Christian clergy: a clergy that, as I will try to argue, in all ages has been in favor of the great criminals of history if they are useful to the Church. The same bloodthirsty king was the first to encourage the clergy as he could, and so he has set an example for millennia: for being faithful to the Lord, for making war in the name of the Lord, for sanctifying the loot destined to the construction of the Temple. (He who tried to hide the contribution was exposed to the extermination of his entire family, livestock included.)

Hermann Samuel Reimarus

The following is excerpted from a classic in Christological studies, Albert Schweitzer’s The Quest of the Historical Jesus, published in 1906: a scholarly yet readable introduction to the field of New Testament studies from a modern viewpoint. Schweitzer’s second chapter is titled “Hermann Samuel Reimarus”:

Hermann_Samuel_Reimarus

“Von dem Zwecke Jesu und seiner Junger.” Noch ein Fragment des Wolfenbuttelschen Ungenannten. Herausgegeben von Gotthold Ephraim Lessing. Braun- schweig, 1778, 276 pp. (The Aims of Jesus and His Disciples: A further Instalment of the anonymous Woltenbiittel Fragments. Published by Gotthold Ephraim Lessing. Brunswick, 1778.)



Before Reimarus, no one had attempted to form a historical conception of the life of Jesus. Luther had not so much as felt that he cared to gain a clear idea of the order of the recorded events. Speaking of the chronology of the cleansing of the Temple, which in John falls at the beginning, in the Synoptists near the close, of Jesus’ public life, he remarks: “The Gospels follow no order in recording the acts and miracles of Jesus, and the matter is not, after all, of much importance. If a difficulty arises in regard to the Holy Scripture and we cannot solve it, we must just let it alone.”

When the Lutheran theologians began to consider the question of harmonising the events, things were still worse. Osiander (1498-1552), in his “Harmony of the Gospels,” maintained the principle that if an event is recorded more than once in the Gospels, in different connexions, it happened more than once and in different connexions. The daughter of Jairus was therefore raised from the dead several times; on one occasion Jesus allowed the devils whom He cast out of a single demoniac to enter into a herd of swine, on another occasion, those whom He cast out of two demoniacs; there were two cleansings of the Temple, and so forth. The correct view of the Synoptic Gospels as being interdependent was first formulated by Griesbach.

Thus there had been nothing to prepare the world for a work of such power as that of Reimarus. It is true, there had appeared earlier, in 1768, a Life of Jesus by Johann Jakob Hess (1741-1828), written from the standpoint of the older rationalism, but it retains so much supernaturalism and follows so much the lines of a paraphrase of the Gospels, that there was nothing to indicate to the world what a master-stroke the spirit of the time was preparing.

Not much is known about Reimarus. For his contemporaries he had no existence, and it was [David Friedrich] Strauss who first made his name known in literature. He was born in Hamburg on the 22nd of December, 1694, and spent his life there as a professor of Oriental Languages. He died in 1768. Several of his writings appeared during his lifetime, all of them asserting the claims of rational religion as against the faith of the Church; one of them, for example, being an essay on “The Leading Truths of Natural Religion.” His magnum opus, however, which laid the historic basis of his attacks, was only circulated, during his lifetime, among his acquaintances, as an anonymous manuscript.

In 1774 Lessing began to publish the most important portions of it, and up to 1778 had published seven fragments, thereby involving himself in a quarrel with Goetze, the Chief Pastor of Hamburg. The manuscript of the whole, which runs to 4000 pages, is preserved in the Hamburg municipal library.

The following are the titles of [some] Fragments which he published:

• The Passing of the Israelites through the Red Sea
• Showing that the books of the Old Testament were
not written to reveal a Religion
• Concerning the story of the Resurrection
• The Aims of Jesus and His Disciples

The monograph on the passing of the Israelites through the Red Sea is one of the ablest, wittiest, and most acute which has ever been written. It exposes all the impossibilities of the narrative in the Priestly Codex.

To say that the fragment on “The Aims of Jesus and His Disciples” is a magnificent piece of work is barely to do it justice. This essay is not only one of the greatest events in the history of criticism, it is also a masterpiece of general literature. The language is as a rule crisp and terse, pointed and epigrammatic—the language of a man who is not “engaged in literary composition” but is wholly concerned with the facts. At times, however, it rises to heights of passionate feeling, and then it is as though the fires of a volcano were painting lurid pictures upon dark clouds. Seldom has there been a hate so eloquent, so lofty a scorn; but then it is seldom that a work has been written in the just consciousness of so absolute a superiority to contemporary opinion. And withal, there is dignity and serious purpose; Reimarus’ work is no pamphlet. This was the first time that a really historical mind, thoroughly conversant with the sources, had undertaken the criticism of the tradition.

[Chechar’s note: Because the Christians destroyed all copies of Porphyry’s book, we don’t really know if Porphyry’s anti-Christian polemic was also “thoroughly conversant with the New Testament sources.” From a few fragments discovered by the end of the 20th century I believe it was. One could barely imagine the revolution in thought that could have occurred since the later phases of the Roman Empire and the Early Middle Ages had Porphyry’s biblical criticism been allowed to survive 1,300 years before Reimarus…]

It was Lessing’s greatness that he grasped the significance of this criticism, and felt that it must lead either to the destruction or to the recasting of the idea of revelation. He recognised that the introduction of the historical element would transform and deepen rationalism. Convinced that the fateful moment had arrived, he disregarded the scruples of Reimarus’ family and the objections of Nicolai and Mendelssohn, and, though inwardly trembling for that which he himself held sacred, he flung the torch with his own hand.

Reimarus takes as his starting-point the question regarding the content of the preaching of Jesus. “We are justified,” he says, “in drawing an absolute distinction between the teaching of the Apostles in their writings and what Jesus Himself in His own lifetime proclaimed and taught.” What belongs to the preaching of Jesus is clearly to be recognised. It is contained in two phrases of identical meaning, “Repent, and believe the Gospel,” or, as it is put elsewhere, “Repent, for the Kingdom of Heaven is at hand.”

Jesus shared the Jewish racial exclusiveness wholly and unreservedly. According to Matt. x. 5 He forbade His disciples to declare to the Gentiles the coming of the Kingdom of God. Evidently, therefore, His purpose did not embrace them. Had it been otherwise, the hesitation of Peter in Acts x. and xi., and the necessity of justifying the conversion of Cornelius, would be incomprehensible.

Baptism and the Lord’s Supper are no evidence that Jesus intended to found a new religion. In the first place the genuineness of the command to baptize in Matt. xxviii. 19 is questionable, not only as a saying ascribed to the risen Jesus, but also because it is universalistic in outlook, and because it implies the doctrine of the Trinity.

The “Lord’s Supper,” again, was no new institution, but merely an episode at the last Paschal Meal of the Kingdom which was passing away, and was intended “as an anticipatory celebration of the Passover of the New Kingdom.” A Lord’s Supper in our sense, “cut loose from the Passover,” would have been inconceivable to Jesus, and not less so to His disciples. Miracles have no basis in fact, but owe their place in the narrative to the feeling that the miracle-stories of the Old Testament must be repeated in the case of Jesus, but on a grander scale. It is useless to appeal to the miracles, any more than to the “Sacraments,” as evidence for the founding of a new religion…

For [a] popular uprising, however, He waited in vain. Twice He believed that it was near at hand. The first time was when He was sending out the disciples and said to them: “Ye shall not have gone over the cities of Israel before the Son of Man comes” (Matt. x. 23). He thought that, at the preaching of the disciples, the people would flock to Him from every quarter and immediately proclaim Him Messiah; but His expectation was disappointed. The people in Jerusalem refused to rise, as the Galilaeans had refused at the time when the disciples were sent out to rouse them.

All this implies that the time of the fulfilment of these hopes was not thought of by Jesus and His disciples as at all remote. In Matt. xvi. 28, for example, He says: “Truly I say unto you there are some standing here who shall not taste of death, till they see the Son of man coming in his kingdom.” There is no justification for twisting this about or explaining it away. It simply means that Jesus promises the fulfilment of all Messianic hopes before the end of the existing generation.

Thus the disciples were prepared for anything rather than that which actually happened. Jesus had never said a word to them about His dying and rising again, otherwise they would not have so played the coward at His death, nor have been so astonished at His “resurrection.” The three or four sayings referring to these events must therefore have been put into His mouth later, in order to make it appear that He had foreseen these events in His original plan.

Inasmuch as the non-fulfilment of its eschatology is not admitted, our Christianity rests upon a fraud.

Such is Reimarus’ reconstruction of the history. We can well understand that his work must have given offence when it appeared, for it is a polemic, not an objective historical study. But we have no right simply to dismiss it in a word, as a Deistic production, as Otto Schmiedel, for example, does; it is time that Reimarus came to his own, and that we should recognise a historical performance of no mean order in this piece of Deistic polemics. His work is perhaps the most splendid achievement in the whole course of the historical investigation of the life of Jesus, for he was the first to grasp the fact that the world of thought in which Jesus moved was essentially eschatological.

In the light of the clear perception of the elements of the problem which Reimarus had attained, the whole movement of theology, down to Johannes Weiss, appears retrograde. In all its work the thesis is ignored or obscured that Jesus, as a historical personality, is to be regarded, not as the founder of a new religion, but as the final product of the eschatological and apocalyptic thought of Late Judaism. Every sentence of Johannes Weiss’s Die Predigt Jesu vom Reiche Gottes (1892) is a vindication, a rehabilitation, of Reimarus as a historical thinker.

Even so the traveller on the plain sees from afar the distant range of mountains. Then he loses sight of them again. His way winds slowly upwards through the valleys, drawing ever nearer to the peaks, until at last, at a turn of the path, they stand before him, not in the shapes which they had seemed to take from the distant plain, but in their actual forms. Reimarus was the first, after eighteen centuries of misconception, to have an inkling of what eschatology really was.

The sole mistake of Reimarus—the assumption that the eschatology was earthly and political in character. Thus theology shared at least the error of the man whom it knew only as a Deist, not as an historian, and whose true greatness was not recognised even by Strauss, though he raised a literary monument to him.

The solution offered by Reimarus may be wrong; the data of observation from which he starts out are, beyond question, right, because the primary datum of all is genuinely historical. He recognised that two systems of Messianic expectation were present side by side in Late Judaism. But what matters the mistake in comparison with the fact that the problem was really grasped?

The attitude of Jesus towards the law, and the process by which the disciples came to take up a freer attitude, was grasped and explained by him so accurately that modern historical science does not need to add a word, but would be well pleased if at least half the theologians of the present day had got as far.

Further, he recognised that primitive Christianity was not something which grew, so to speak, out of the teaching of Jesus, but that it came into being as a new creation, in consequence of events and circumstances which added something to that preaching which it did not previously contain; and that Baptism and the Lord’s Supper, in the historical sense of these terms, were not instituted by Jesus, but created by the early Church on the basis of certain historical assumptions.

Still more remarkable is his eye for exegetical detail. He has an unfailing instinct for pregnant passages like Matt. x. 23, xvi. 28, which are crucial for the interpretation of large masses of the history. The fact is there are some who are historians by the grace of God, who from their mother’s womb have an instinctive feeling for the real. They follow through all the intricacy and confusion of reported fact the pathway of reality, like a stream which, despite the rocks that encumber its course and the windings of its valley, finds its way inevitably to the sea. No erudition can supply the place of this historical instinct, but erudition sometimes serves a useful purpose, inasmuch as it produces in its possessors the pleasing belief that they are historians, and thus secures their services for the cause of history.

In truth they are at best merely doing the preliminary spade-work of history, collecting for a future historian the dry bones of fact, from which, with the aid of his natural gift, he can recall the past to life. More often, however, the way in which erudition seeks to serve history is by suppressing historical discoveries as long as possible, and leading out into the field to oppose the one true view an army of possibilities. By arraying these in support of one another it finally imagines that it has created out of possibilities a living reality. This obstructive erudition is the special prerogative of theology, in which, even at the present day, a truly marvellous scholarship often serves only to blind the eyes to elementary truths.

Reimarus’ work was neglected, and the stimulus which it was capable of imparting failed to take effect. He had no predecessors; neither had he any disciples. His work is one of those supremely great works which pass and leave no trace, because they are before their time; to which later generations pay a just tribute of admiration, but owe no gratitude.

Thus the magnificent overture in which are announced all the motifs of the future historical treatment of the life of Jesus breaks off with a sudden discord, remains isolated and incomplete, and leads to nothing further.

Himmler’s worldview

Heinrich_Himmler

Der Reichsführer Heinrich Himmler
SS/SS-Hauptamt
(source)

 

The development of German culture has not followed a steadily rising course. Decades of no growth are followed by periods of slow but steady progress, then new ideas suddenly appear that transform our culture in fundamental ways. A new view of the world opens up, giving us entirely new ideas of our nature and our environment that can only gradually be investigated. They give our people the opportunity for new growth, new flowering, new possibilities.

The 15th and 16th centuries during the Middle Ages were a period when the Nordic spirit found characteristic expression in the Copernicus’ teaching that the earth revolved around the sun. The earth, which formerly was thought to be the center of the universe, became a small planet that was just as subject to the harmony of eternal laws as the course of the stars. The former world of appearances collapsed, and the Nordic spirit opened the door to a new scientific worldview. As a result of his revolutionary discovery, the worldview the Medieval Church had so successfully built to control people’s minds gradually fell apart over the following centuries. Today’s scientifically-based worldview freed us from the spiritual domination of the priesthood. We owe to it our great advances in technology, the sciences, and economics.

Today we are in the middle of another revolutionary epoch. Revolutionary scientific understandings of genetics and race have found political expression in the National Socialist world view. Once again a world of appearances collapsed, which had concealed from our eyes the true nature of humanity and the connections between body, soul, and spirit.

The foundation of the Christian worldview is the doctrine of the separation of body and soul; the soul and spirit belong to a world independent of the physical, free of natural laws, and they are even to a certain degree able to free the human body from its natural setting.

It is a major shift when racial theory recognizes the unity of body, soul and spirit and sees them as a whole that follows the eternal laws of nature.

A new epoch is coming, one perhaps even more revolutionary than that resulting from Copernicus’s work. Ideas about humanity and peoples that have endured for millennia are collapsing. The Nordic spirit is struggling to free itself from the chains that the Church and the Jews have imposed on Germandom. And it is not only a spiritual battle, for it finds expression in National Socialism’s struggle for power, as well as in today’s battlefields to the east and west. The coming victory will bring a fundamental change in our view of the world, and opens the way for Nordic mankind to a new and greater future.

The enemies of the National Socialist worldview
and their doctrine of the equality of humanity


The Churches

The Christian Church taught the equality of humanity from the beginning, and realized it in the areas it dominated. The Jew Paul was above all responsible for the idea, despite his pride in his pure Jewish ancestry. He won the inhabitants of the Roman Empire for the new faith.

The Roman Empire experienced considerable racial mixing, which encouraged the rapid spread of the doctrine of racial equality. Anyone could become a Christian, whether Roman, Greek, Jew, Negro, etc. As Christians they were all the same, for the important thing was that they belonged to the Church and accepted its teachings. The only differences that counted were those between believers and unbelievers, and between priests and the laity within the Church. Since all men were created in God’s image, all needed to be won for the Church. The goal is a unified humanity united in an all-encompassing Church led by the priests. The clearest expression of this comes in Pope Pius IX’s statement on 29 July 1938: “One forgets today that the human race is a single, large and catholic race.”

This religious doctrine did not come from the native religion of a race or of a racially pure people. It developed in the Orient during a period of racial chaos from the most varied cultures and found its final form under Byzantine influence.

racial_policy-1
Does the same soul dwell in these differing bodies?

Being absorbed into the Christian community and receiving Christian education did nothing to change or improve the nature or life styles of the various peoples, however. They were only rendered uncertain of their true nature, meaning that foreign influences interfered in areas where only blood should speak, for example the relations between men and women, spousal selection, the relationship between family and people, indeed in relations to foreign customs and life styles.

In over a thousand years, Christianity has not succeeded in raising the cultural level of Negroes or South American Indians. But the Church has built walls where none should exist, for example those between Germans of varying confessions. And it has torn down walls that nature established by blessing marriages between Aryans and Jews, Negroes and Mongols. It took millions of valuable people from their god-ordained roles in the people’s community and put them in monasteries or the priesthood. Its doctrines are responsible for the fall of races, peoples and cultures.

The healthy instincts of the German peoples resisted its foreign teaching from the beginning, or tried to give it its own stamp. Nordic people fought against it for centuries. Meister Elkhart said over 600 years ago: “The divine is in me, I am a part of it; I can recognize God’s will without the help of priests.” Luther told Christians to listen to themselves and act according to their consciences. But the tragedy of the Reformation is that began as a German revolution, but ended in a battle over dogmas, and Luther finally bound the conscience to the Jewish teachings of the Bible.

Copernicus, Kepler, Galileo and many other scientists began the battle between modern science and Church dogma, The Nordic scientific spirit can only accept as true what is in accord with science and experience. Today even the once immovable Church is asking questions about the equality of humanity. The National Socialist worldview, based on the knowledge of the laws of inheritance and the inequality of the races, will succeed in overcoming this ancient false teaching and return the German people to its native worldview.

Liberalism

The French Revolution (1789) introduced Europe to a new guiding idea, summarized in the phrase “Freedom, Equality, Brotherhood.”

It was an uprising of racially inferior elements who took over ideas that in part had entirely different racial origins, and could only be perverted by them. The Jews had a decisive influence.

Like the Church, liberalism taught that all people were equal, that there were no value differences between the races, that external differences (e.g., body type, skin color) were unimportant. Each person, regardless of race, might be a hero or a coward, an idealist or a materialist, creative or useless to society, militarily able, scientifically able, artistically gifted. The environment and education were the important elements that made men good and valuable. If one provided the proper environment and freed people from their chains, the peoples would join to develop their abilities in a unified humanity, and eternal peace would result. Therefore liberalism demanded equality for all, the same opportunities for everyone, in particular the Jews, equality and freedom in the economic sphere, etc.

We Germans have seen where such doctrines lead. Liberalism tore down the structures that held races and peoples together, releasing the destructive drives. The result was economic chaos that led to millions of unemployed on the one side and the senseless luxury of economic jackals on the other. Liberalism destroyed the people’s economic foundations, allowing the triumph of sub-humans. They won the leading role in the political parties, the economy, the sciences, arts and press, hollowing out the nation from inside. The equality of all citizens, regardless of race, led to the mixing of Europeans with Jews, Negro, Mongols, and so on, resulting in the decay and decline of the Aryan race.

All that Nordic civilization had won from the powers of darkness in the areas of culture, science, and freedom was threatened at the instant when the Jews and other inferior elements gained power. European domination of the world collapsed as the result of the World War, and the best of the Germanic peoples, the Germans, faced the danger of decline. Adolf Hitler alone rescued Germany and all of Europe from this fate.


Marxism

The most dangerous opponent of our worldview at present is Marxism, and its offspring Bolshevism. It is a product of the destructive Jewish spirit, and it is primarily Jews who have transformed this destructive idea into reality. Marxism teaches that there are only two classes: the owners and the property-less. Each must be destroyed and all differences between people must be abolished; a single human soup must result. That which formerly was holy is held in contempt. Every connection to family, clan and people was dissolved. Marxism appeals to humanity’s basest drives; it is an appeal to sub-humans.

We have seen firsthand where Marxism leads people, in Germany from 1919 to 1932, in Spain and above all in Russia. The people corrupted by Liberalism are not able to defend themselves against this Jewish-Marxist poison. If Adolf Hitler had not won the battle for the soul of his people and destroyed Marxism, Europe would have sunk into Bolshevist chaos. The war in the East will lead to the final elimination of Bolshevism; the victory of the National Socialist worldview is the victory of Aryan culture over the spirit of destruction, the victory of life over death.


The Jew

The Jews were behind the teachings of equality by the Church, Liberalism and Marxism. They were the first and most fanatic proponents of the idea. The Jew Paul spread the Christian doctrine of equality. Freemasonry dominated the intellectual world of the French Revolution, and Liberalism grew out of Freemasonry. The Portuguese Jew Ricardo, the “father of classical national economics,” is the prophet of the liberal economic theory of free trade and economic piracy. The foundation of Marxism and Bolshevism is Das Kapital, by the Jew Mardochai (Marx).

How did the Jew gain this destructive power over the European peoples? The Jews are a mixed race. The essential characteristic that separates them from all other races and peoples is the instinct for parasitism.

The Jews themselves are most clear about this. Karl Marx, the author of Das Kapital says:

What is the essential trait of Jewry? Practicality, self-interest.
What is the culture of the Jew? Haggling.
What is his God? Money.

The Jewish philosopher Spinoza said: “What we require is simple: that we control everything necessary for our own good.”

The parasitic nature of the Jews is clear in its ability to adjust to the host peoples. A characteristic example is the relationship of the Jew to language: Even before our era the Jewish people had changed its language several times. Wherever they went, they took on the host language, though they were generally unable to conceal their racial additions.

Yet the Jews are one of the most racially conscious peoples. The laws of the Old Testament and the Talmud strongly prohibit marriage with non-Jews. Leading Jews have always stressed the importance of race and racial purity. Even the Soviet Union, otherwise opposed to race, had passed measures to protect Jewish blood.

The most familiar statement comes from the Jew Benjamin Disraeli (originally d’Israeli, later Lord Beaconsfield), the longtime British prime minister:

No one may be indifferent to the racial principle, the racial question. It is the key to world history. History is often confusing because it is written by people who did not understand the racial question and the aspects relevant to it… Race is everything, and every race that does not keep its blood from being mixed will perish… Language and religion do not determine a race—blood determines it.

His parasitic nature led the Jew to hold his own race pure, and to strike other races at the core of their being, their racial nature. Only when a people’s racial purity has been destroyed is the Jew able to develop freely and without restraint.

Disraeli_1878

Disraeli’s political policies prove that many Jews consciously work to destroy racial purity. He made Queen Elizabeth Empress of India, creating an opening in England for oriental life styles. He misled the English people with the notion of an Oriental Empire, thereby dulling and falsifying English racial instincts. The Jew also betrayed the peoples of Russia with images of heaven on earth, leading to race mixing to a vast degree, greatly speeding up a process of decay already in progress.

The Jew could realize his plans for world domination only when Russia had become weak, without instincts, without culture. That is how we understand Mommsen’s description of the Jewish people as the “ferment of decomposition.” As a result, there can never be peace, but only combat, between the Jew and racially aware peoples. Europe will have defeated this threat only when the last Jew has left our part of the planet. The Führer’s words at the beginning of the war will be fulfilled: The German people will not be destroyed in this war, but rather the Jew.



The racial question as the decisive question for our people

Whenever the existence of a people is threatened, the foundation of their development and rise becomes important. The history of every great nation shows a clear idea of its uniqueness and a rejection of foreign races. This attitude is as innate in people as it is in animals. This becomes problematic only when peoples disobey god-ordained laws, when the destructive ideas of equality destroy their instincts, when racial mixing develops. It is then usually too late to turn around, and the decline of the peoples can no longer be stopped. Warning voices were raised in the 18th and 19th centuries when Liberalism began to destroy the peoples of Europe. Gobineau recognized with sure perceptiveness the danger of race mixing. H. St. Chamberlain followed him, as did many others, above all Hans F. K. Günther, who wrote The Racial Nature of the German People.

We owe these Nordic scientists this revolutionary knowledge: Humanity is not equal. Just as plants and animals are of different types, so, too, are people. Each of these types inherits certain characteristics, which distinguish it from all other types, from all other races. Racial differences are physical, spiritual, and intellectual. The most important differences are in the spiritual and intellectual areas, in life styles. Racial science is further supported by advances in genetics. Nordic scientists probed ever deeper into the secrets of life and nature. Gregor Mendel was the first to discover the laws of genetics, opening the way to understanding one of God’s greatest secrets, the nature and continuation of life.

Genetics tells us that characteristics are passed unaltered from generation to generation, and that spiritual and other characteristics are inherited along with physical ones. The environment can only influence what is already present in the genes. Unlike animals, a person does not have a single environment, but also lives in the cultural world of his race and people. This too determines the development of his inherited traits. His culture comes from his inheritance. Therefore, the race to which we belong determines the life we are born into, and the life we pass on.


Racial differences

Races differ not only in their natures, but also in their values. Some races have great creative gifts; others over the centuries never raise themselves above the most primitive level. Think of the fruitful plains of the Ukraine, and imagine what German industry and German ability could have done with them! Compare them with the sandy soil of Mark Brandenburg. The smallest village there displays a culture that towers over Bolshevism’s model cities and collective farms.

racial_policy-2

Caption: A Russian Village in the fertile Ukraine,
a German farm on land wrested from the sea.

The environment does not form people—people form the environment.

The accomplishments of the Nordic race are the highest of any race in Europe. This is shown in many splendid cultural monuments, not only on European soil, but also deep in Asia and Africa. The investigations are at an early stage, but we already know that there is hardly a nation in North Africa, the Near East, Iran, India and as far as Turkistan that does not show wonderful evidence of Nordic cultures. It must fill us with pride that in our own homeland, in Germany, culture has bloomed in unbroken lines for more than 5000 years, created by people of our blood, our nature, our ancestry.


Race is the decisive force in the life of the peoples

Race is the decisive and molding force in the life of the nations. Language, culture, customs, piety, traditions, life style, but also laws, governmental forms and economies, the whole variety of life is racially determined.

Only racially higher peoples are creators and bearers of a high culture. Only they determine the course of events. Inferior races have no history. They lack the necessary ability, the ability to master their own fate. Only racially advanced peoples have this ability; races that do not have the courage to make history have no history. The life of a people does not develop mechanically, nor does it develop steadily. It is a constant struggle with nature and the environment, and above all with other peoples. It is an eternal battle, an eternal struggle. There is no unified, gradual development of all peoples to a common goal. Cultures rise and fall and peoples vanish without others being able to build on their foundation. Each people have unique racial elements that determine its life style and culture, elements that only it can develop and fill with new life.

Peoples are creative and significant only as long as they preserve and keep pure their racial inheritance. The decline of a people’s culture is always the result of race mixing and a decline in racial quality. Any change in the racial makeup of a people leads to a change in its nature and its culture. If the race that gave a people its nature is debased by mixing with foreign and inferior races, the people’s culture will perish and can never again be restored to full life.

A philosophy that assumes human equality and teaches that all of humanity is part of a common, step-by-step process of development is an error or else a conscious lie. There is no common development of all of humanity. The results of all serious investigations provide evidence against this viewpoint.


Human history is the history of peoples

The history of peoples is racially determined. It is racial in nature.

It is equally false to think that cultures, like individual organisms, follow the laws of growth and decline—that every culture must eventually perish. History provides many examples of peoples that endure for millennia, reaching ever new levels, as long as they maintain their racial purity. Only those peoples perish that ignore their culture—those who act against the law of blood, those that do not maintain the purity of the leading and guiding race.

hitler-on-carSince the rise or fall of a people’s culture depends above all on the maintenance, care, and purity of its valuable racial inheritance, every responsible statesman must be concerned with racial policy, and do everything possible to maintain the purity of the racial inheritance for the future. Adolf Hitler was the first statesman in history to recognize this and base his policies on it. The world-spanning war that the German people are waging under his leadership is the battle of the Nordic Race against the forces of chaos and racial decay. It is decisive for the future of our Germanic culture, for the purity of the racial elements that make our culture, and for the fate of Europe as a whole.


The triumph of racial thinking

The new scientific understanding of the importance of blood for the existence of the German people and its culture did not win without a struggle. Our people’s thinking was misled by the forces of the Church, Liberalism, Bolshevism, and Jewry. Only the victory of Adolf Hitler and the National Socialist worldview enabled the German people to think racially. The worldview appeals to the Nordic blood inheritance of each German. We have it to thank for the enormous progress of our people after 1933, and for the unprecedented triumphs of its army in building a new order in Europe and the world. Destroying Jewry will remove the final cause that led to the decline and fall of Europe and its culture.

When National Socialism took power in Germany, most citizens did not understand the revolutionary significance of racial science and genetics. The victory of racial thinking in so short a time is astonishing. Scientific knowledge often requires decades, even centuries, to enter a people’s thinking. The worldview Adolf Hitler developed, based on these incontrovertible scientific results, enabled the greater part of our people to be persuaded of the correctness and decisive significance of racial thinking.

Even in other parts of the Germanic world where the influence of Liberalism has been the strongest and most persistent (e.g. Sweden ) people are realizing the historical significance and value of common Nordic blood and the importance of keeping it pure. They recognize that even today the North Germanic peoples are endangered.

The other peoples of Europe too, above all our allies, are recognizing the importance of racial thinking. A racial manifesto of leading Italian scientists in Fascist Italy on 14 July 1938 affirmed racial thinking clearly.

The seventh of ten points is: “It is time for Italians to openly affirm racial thinking. Italian racial policy must be Italian in nature, and follow the Aryan-Nordic model.” Point 8 said: “It is necessary to make a clear distinction between the Mediterranean peoples of Europe on the one side and the Oriental and African peoples on the other. Point 9 said: “The Jews are of non-Italian blood.” Point 10 added: “The pure European physical and spiritual traits of the Italians may not be altered. The pure European character of the Italians will be changed by mixing with any other non-European race, which is the carrier of a culture other than the ancient Aryan culture.”

This racial manifesto clearly recognizes the biological differences between the human races, and draws the necessary conclusions from that scientific knowledge. It is not a mere imitation of National Socialist thinking. Its significance is that a second great power, building on its own scientific foundations, recognizes the significance of racial thinking and sees maintaining the purity of its good blood as its most important task.

Practical measures soon followed the manifesto. An example was the 1938 law that banned marriages between Italian citizens and the colored (“colonial subjects”).

Each of Europe’s peoples must return to the source of its existence and affirm its racial uniqueness if it is to be renewed in the way the German people has been under National Socialism.

In recent years, most European peoples have found the will to protect their racial purity against mixing. The Jews are increasingly excluded from economic life, and marriages with Jews are forbidden. Examples are Slovakia, Rumania, Hungary, Croatia, and Bulgaria.

Halfway solutions always prove useless. When any kind of back door is left open, the Jew gets around the intentions of the lawmakers. European nations are increasingly coming to the realization that the Jewish question can be solved only as a racial question, and that only racial thinking consistent with natural laws can guarantee the life and characteristics of the individual peoples.

Adolf Hitler introduced a new era in the history of Europe and the world. A new world is rising. The barriers of centuries are falling. Empires are declining and a new order under the leadership of young people is rising. The spiritual revolution of our age is just as significant. The spiritual and political boundaries have probably never been clearer than they are today. The lines are clear everywhere.

The Second World War is a struggle between two worldviews and two ways of life. Our enemy hates us because we have recognized that the single raw material that cannot be replaced is the raw material that the German people have more of than any other people on earth, our good blood, which is our Nordic inheritance. They hate us because they know that we hold the key to victory, to our future, and to the eternal Reich of all Germans.


Race and people

“The human soul does not exist independent of the body, as the Church teaches. Body and soul are an inseparable unity. The living body is the manifestation of the soul.” We do not want to be the last of a millennia-old advanced culture that ends with us, but rather “members of an unending chain extending from our most ancient ancestors to our distant grandchildren.”

The Brigade excerpts, chapter XXIX

by Harold Covington


“We Won!”


Covington in uniform
“Exactly,” agreed Zack with a nod. “Kind of hard to trade stocks in a hole in the ground. But if anything, the offensive we’re carrying out right in the belly of the Beast may bring on some kind of especially horrible retaliation here in the Homeland, although I’ve no idea what they can feasibly do that they’re not already doing here. But there’s no way ZOG is going to just throw in the towel and finally give us our freedom, Len. We’re going to have to physically drive them out, every last soldier and bureaucrat and Jew, and then drive stakes through their hearts before they’ll let us go. They can’t afford to give in. Once they concede that the actual territory of the United States is divisible by race, then everybody’s going to want a piece of the pie. The Mexicans are going to demand the Southwest for this Aztlan they’ve been hablamosing about foryears, the niggers will want the South for New Africa, the Cubans and Haitians will demand Florida, the bugger boys may ask for some kind of Faggotstan somewhere, the French might start getting stroppy up in Quebec again, who knows where it will end? Every other continent is composed of multiple small nations, so why not this one? If we go then the whole empire goes, eventually. The power structure doesn’t dare give in to us, or they’re done and their power is finished, and they know it.”

Lear asked. “Are you going to turn into some kind of medieval tyrant now, and decorate the streets with the heads of everybody who’s ever offended you in the past?”

“I am going to secure this area for the Republic, Ted, and I am going to make sure the Americans never come back,” Hatfield told him.

“You were an American yourself, once,” said Lear sardonically.

“I was,” replied Zack with a nod. “I’ve found I prefer being a white man instead. To answer your question, Ted, we’ve had a lot of law in the past few generations. Too damned much law, and not enough justice. Now there’s going to be justice, and some of it may be pretty rough, but I don’t think it’s going to be anywhere near as bad as people think.

Some of the Boys from Operation Applesmash and Operation Pigkill made a stop-offin Houston. Within the space of a week the CEO [Chief Executive Officer] of Exxon turned the ignition key on his Ferrari and was blown through the roof of his garage; the chief financial officer of Gulf Oil was found hanging in his pool house by his own necktie wearing only black net stockings and high heels and lipstick; and the huge, garish main tabernacle of an Evangelical television ministry that was one of Israel’s main financial and Scriptural supporters was leveled by a truck bomb full of gelignite.

“What is that?” whispered Christina in wonder. “I know that song.”

“You remember it from long ago in church, honey,” said her father, his hand on her shoulder. “It is A Mighty Fortress, a hymn written by Martin Luther.”

Ein Festem Burg Ist Unser Gött. They are singing in German,” said Sergeant Karl Vogler, Hatfield’s driver. Tears were streaming down his face.

“So they are,” said Hill somberly. “1945 is avenged, korpsbrüder.”



http://northwestfront.org/

Published in: on March 8, 2013 at 12:01 am  Comments (3)  

Saxon revenge

Excerpted from the 22nd article of William Pierce’s “Who We Are: a Series of Articles on the History of the White Race”:


With the close of the Viking Age in the latter half of the 11th century, we left the prehistoric period, with all its pagan vigor, behind us in the previous installment and entered an era described more or less fully by contemporary written accounts. Our aim here, in accord with the purpose of this entire series, is to select from the wealth of historical material covering the events of the last 900 years that which is especially pertinent to racial developments, rather than to political, religious, economic, artistic, scientific, or other cultural aspects of life—keeping always in mind, of course, that, in the final analysis, race and culture are inseparable.

We have already noted, however briefly, the racial developments in Iberia through the 15th century (installment 19) and in Eastern Europe through the 17th century (installment 20). Most of what follows will be concerned with the North and the West of Europe: more specifically, with the people of that region and their expansion over the globe.

The Black Death

For five centuries after the abandonment of the settlements in North America, Europe staggered along under the burden of a number of problems: battling Moors, Turks, and Mongols on its southern and eastern frontiers and often well inside those frontiers; yielding up the last of its spiritual and mental freedom and settling into a straitjacket of superstition and orthodoxy, as the Christian Church tightened its grip on all of Europe; succumbing to the Black Death by the tens of millions, as this dread scourge swept over the land in the 14th century and killed every fourth European. In addition to these problems imported into Europe from Asia, the Europeans were no slouches at generating problems of their own, and territorial and dynastic warfare continued to take their toll throughout the Middle Ages.

White Productivity

By the beginning of the 15th century, however, the indomitable spirit of the White race was clearly making gains on several fronts: material, intellectual, and spiritual. On the first of these, European energy and inventiveness had kept up a slow but steady increase in productivity, both in agriculture and in the crafts, so that, despite the ravages of war and plague, the accumulation of wealth in all social strata had resulted in an average standard of living vastly higher than in any Asian land.

Explosion in Knowledge

And it was only in Europe that this wit and will were manifested. Some of the earlier developments in the printing craft had come from Asia—ink and paper, for example—but the explosion in knowledge resulting from Gutenberg’s work was confined almost entirely to our own European ancestors. By the end of the 15th century 1,000 new titles per year were being produced by Europe’s book printers. By 1815 the number had climbed to 20,000 per year.

In contrast, Turkish Constantinople, Asia’s wealthiest city, did not even bother to acquire its first printing press until 1726. By 1815 the grand total of all the books published in Constantinople in the preceding 89 years was only 63 titles, and the going rate was in the neighborhood of one new title per year.

Saxon Revenge

Even on the spiritual front there was progress. The Church, grown soft, corrupt, and overconfident in the centuries since the Saxons and the Vikings had been forced to the baptismal font, was spoiling for an upset by the end of the 15th century. It had laid the basis for its own downfall, and early in the following century its monopoly in matters of the spirit was dealt two lethal blows, first by Martin Luther in Germany (1517), and, a little over a decade later, by King Henry VIII in England.

It is one of history’s sweetest ironies that Martin Luther was a Saxon and King Henry was the descendant of Norman Vikings.

On Kenneth Clark’s “Civilisation”

Kenneth Clark may have been clueless about the fact that race matters. Yet, that our rot goes much deeper than what white nationalists realize is all too obvious once we leave, for a while, the ghetto of nationalism and take a look at the classics, just as Clark showed us through his 1969 TV series Civilisation.

Compared to the other famous series, Clark’s was unsurpassed in the sense that, as I have implied elsewhere, only genuine art—not science—has a chance to fulfill David Lane’s fourteen words.

By “art” I mean an evolved sense of beauty which is almost completely absent in today’s nationalists. Most of them are quite a product of Jewish modernity whether with their music, lifestyles or Hollywood tastes, to a much greater degree than what they think. For nationalism to succeed an evolved sense of female beauty has to be the starting point to see the divine nature of the white race. In Clark’s own words, “For all these reasons I think it is permissible to associate the cult of ideal love with the ravishing beauty and delicacy that one finds in the madonnas of the thirteenth century. Were there ever more delicate creatures than the ladies on Gothic ivories? How gross, compared to them, are the great beauties of other woman-worshiping epochs.”

Below, links to excerpts of most of the chapters of the 1969 series, where Clark followed the ups and downs of our civilisation historically:

“The Skin of our Teeth”

“The Great Thaw”

“Romance and Reality”

“Man—the Measure of all Things”

“The Hero as Artist”

“Protest and Communication”

“Grandeur and Obedience”

“The Light of Experience”

“Heroic Materialism”

On Erasmus

detail1

This piece has been chosen for my collection Day of Wrath. It has been slightly modified and presently can only be read as a PDF within the book, ready for printing in your home for a comfortable reading.

Civilisation’s “Protest and Communication”

For an introduction to these series, see here.

Below, some indented excerpts of “Protest and Communication,” the sixth chapter of Civilisation by Kenneth Clark, after which I offer my comments.

Ellipsis omitted between unquoted passages:

The dazzling summit of human achievement represented by Michelangelo, Raphael and Leonardo da Vinci lasted for less than twenty years. It was followed (except in Venice) by a time of uneasiness often ending in disaster. For the first time since the great thaw civilised values were questioned and defied, and for some years it looked as if the footholds won by the Renaissance—the discovery of the individual, the belief in human genius, the sense of harmony between man and his surroundings—had been lost. Yet this was an inevitable process, and out of the confusion and brutality of sixteenth-century Europe, man emerged with new faculties and expanded powers of thought and expression.

In this room in the castle of Würzburg are the carvings of Tilman Riemenschneider, one—perhaps the best—of many German carvers in the late Gothic style. The Church was rich in fifteenth-century Germany, and the landowners were rich, and the merchants of the Hanseatic League were rich; and so, from Bergen right down to Bavaria, sculptors were kept busy doing huge, elaborate shrines and altars and monuments like the famous group of St George in the old church at Stockholm: a supreme example of late Gothic craftsman deploying his fancy and his almost irritating skill of hand.

The Riemenschneider figures show very clearly the character of the northern man at the end of the fifteenth century.

First of all, a serious personal piety—a quality quite different from the bland conventional piety that one finds, say, in a Perugino. And then a serious approach to life itself. These men (although of course they were unswerving Catholics) were not to be fobbed off by forms and ceremonies. They believed that there was such a thing as truth, and they wanted to get at it. What they heard from Papal legates, who did a lot of travelling in Germany at this time, did not convince them that there was the same desire for truth in Rome, and they had a rough, raw-boned peasant tenacity of purpose. Many of these earnest men would have heard about the numerous councils that had tried throughout the fifteenth century to reform the organisation of the Church. These grave northern men wanted something more substantial.

So far so good. But these faces reveal a more dangerous characteristic, a vein of hysteria. The fifteenth century had been the century of revivalism—religious movements on the fringe of the Catholic Church. They had, in fact, begun in the late fourteenth century, when the followers of John Huss almost succeeded in wiping out the courtly civilisation of Bohemia. Even in Italy Savonarola had persuaded his hearers to make a bonfire of their so-called vanities, including pictures by Botticelli: a heavy price to pay for religious conviction.

The Germans were much more easily excited. Comparisons are sometimes an over-simplification; but I think it is fair to compare one of the most famous portraits, Dürer’s Oswald Krell, with Raphael’s portrait of a cardinal in the Prado [above]. The cardinal is not only a man of the highest culture but balanced and self-contained. Oswald Krell is on the verge of hysteria.

Those staring eyes, that look of self-conscious introspection, that uneasiness, marvellously conveyed by Dürer through the uneasiness of the planes in the modelling—how German it is.

Four pages later Clark devotes several pages to Erasmus of Rotterdam, whom Bronowski praised even more in The Ascent of Man. I have quoted Clark at length on the German character because I believe that Nietzsche was spot on in blaming Luther and Protestant hysteria for the restoration of Christianity when Christendom was falling apart in the times of the Renaissance popes. But in the next entry I will try to convey some of my antichristian thinking by taking the Catholic Erasmus to task. Meanwhile let’s continue with Clark’s views:

In 1506 Erasmus went to Italy. He was in Bologna at the exact time of Julius II’s famous quarrel with Michelangelo; he was in Rome when Raphael began work on the Papal apartments. But none of this seems to have made any impression on him. His chief interest was in the publication of his works by the famous Venetian printer and pioneer of finely printed popular editions, Aldus Manutius. Whereas in the last chapter I was concerned with the enlargement of man’s spirit through the visual image, in this one I am chiefly concerned with the extension of his mind through the word. And this was made possible by the invention of printing.

Printing, of course, had been invented long before the time of Erasmus. Gutenberg’s Bible was printed in 1455. But the first printed books were large, sumptuous and expensive. It took preachers and persuaders almost thirty years to recognise what a formidable new instrument had come into their hands, just as it took politicians twenty years to recognise the value of television. The first man to take advantage of the printing press was Erasmus. He poured out pamphlets and anthologies and introductions; and so in a few years did everyone who had views on anything.

This should remind us of our own age! Take heed of the elucidating excerpts from a 2009 interview of James Bowery by Jim Giles.

Bowery said: “We are essentially living under a theocracy. I call it Holocaustianity but other people call it political correctness. It’s essentially a canon of morals that have taken over Christianity, and the primary sins of this religion involve ‘racism’ which is an undefined word, and anti-Semitism (sexism is certainly down their list; it is like a venial sin, not a mortal sin). So people have been indoctrinated in this by the media and the academia. The government has passed legislation about these morals to make them violation of law. So people [in the 21st century] are essentially in a medieval mindset, living in a theocracy. It’s just that it is not operating under that name… Right now people are essentially in a State where there cannot be a Protestant Reformation. You can’t have other religions than this State religion of political correctness” (39:40).

And later during the interview Bowery added: “Let me go back to my point about the theocracy, and the dissolution of the theocracy in Europe. The Gutenberg press created a situation in which the monopoly of the Church on the written word was broken. A large portion of what the Church was about was media control. So through the media control they could indoctrinate the populations and maintain, you know, a revenue stream. The Gutenberg press broke that. Now all of a sudden you get lots of other voices. As I said, I have been working in this Internet stuff since the early days” (1:29:42).

And that is altogether crucial for our cause. Bowery concludes: “I knew this time was coming. The Internet is the new Gutenberg press. And the theocracy is being taken apart because its control of the media is being taken apart. And we are getting a new Protestant Reformation and following on the heels of that, people are going to say: ‘Look: We have our own beliefs… This is the way things should be.’ Even the Jesuits just couldn’t stand up to that. I don’t think the Jews can’t either.” (1:31:35).

That’s exactly why Erasmus was so notable, as the nationalist Internet bloggers will be equally notable from the standpoint of a latter-day Clark in the coming ethno-state, once the current theocracy falls apart.

Both Erasmus and Luther were involved in important translations of the Bible that shaked the medieval worldview. Although in the next episode Clark spoke highly about Counterreformation art, after the last indented quotation he said: “Whatever else he may have been, Luther was a hero; and after all the doubts and hesitations of the humanists, and the hovering flight of Erasmus, it is with a real sense of emotional relief that we hear Luther say: ‘Here I stand.’” However, at the same time Clark was also dismayed that the Protestants smashed the colored glasses of beautiful Catholic churches, and that artistic images of the Virgin were decapitated.

But it had to happen if civilisation was not to wither, or petrify. And ultimately a new civilisation was created—but it was a civilisation not of the image, but of the word.

But even the Protestant reaction had to be triumphed over, this time by secularism.

It is refreshing to see, in the closing remarks of the episode, Clark praising Montaigne as “completely sceptical about the Christian religion” and of Shakespeare as “the first great poet without a religious belief.”

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