Why Europeans must reject Christianity, 15

by Ferdinand Bardamu

 
What has Christianity done for Europe?

Christianity is a violent, destructive, murderous cult. It is dangerous for the following reasons: 1.) the religion promotes the survival of the sick, the weak and the stupid at the expense of good racial hygiene. This drastically lowers population IQ and capacity for civilizational attainment, and; 2.) the cult relies on blind faith instead of rational persuasion, which has resulted in long periods of widespread chaos and bloodshed, especially during the Christianization of Europe. These dangers were even noticed by contemporary pagan writers, who immediately recognized the threat a triumphant Christianity would pose to the survival of Western culture.

Christianity never “civilized” or “domesticated” Europeans. On the contrary, Europeans were forced to endure a Neolithic existence when Christians were at the apogee of their power and influence. The church sent men of genius to monasteries or had them consecrated to the priesthood. This prevented them from passing on their genes, a significant dysgenic effect that lowered the collective European IQ. Only the pagan science and reason of classical antiquity could re-domesticate Europeans after 500 years of total intellectual darkness.

The church successfully defended Europe from invasion, argue some apologists, but nothing could be further from the truth. Charles Martel’s confiscation of church property to defend Europe from Moslem intruders was met with significant ecclesiastical opposition. If the church had succeeded in withholding the necessary funds, all Europe would have been reduced to a province of the Umayyad caliphate. Nevertheless, Martel was unable to pursue the Saracens across the Pyrenees and dislodge them from their Andalusian stronghold. The Moslems would continue their occupation of the Iberian Peninsula for 800 years, until their final expulsion by Ferdinand and Isabella in the late 15th century.

Southwestern France and Italy were periodically raided and sometimes controlled by Moslem invaders. The emirate of Sicily endured for over two centuries. Even after Norman conquest, a significant Moslem presence remained on the island. The Moslems of Sicily were finally expelled by the middle of the 13th century. The crusades to retake the Holy Land from the Saracens (1095-1291), a series of large-scale military operations under the joint leadership of papacy and feudal aristocracy, failed to achieve its primary objective. In 1204, Christian crusaders sacked Constantinople in an orgy of rape, pillage and murder. The crusaders caused so much damage that the Byzantines were unable to resist their Ottoman conquerors in 1453.

Christianity provided no adequate defense of Europe. The church only did enough to maintain herself as a viable institution. In the process, the church weakened Europe, making her ripe for conquest by the Umayyad and Ottoman caliphates.

Apologists tentatively acknowledge that although Christianity hindered scientific and technological progress, it still made “contributions” to fields as diverse as architecture and philosophy. On closer examination, these “contributions” are neither “Christian” nor worthy of being considered “contributions.” The great churches of the Middle Ages are frequently trotted out, but these have their origin in Roman building methods. The dome, the arch and the vault, the typical features of the medieval Romanesque style of architecture are all borrowed from the imperial Roman architecture of pre-Christian times. The basic architectural plan of most medieval churches is the Roman basilica, a public building reserved for official purposes. Even the Gothic style that supplanted Romanesque still employed architectural features of Roman origin. The ribbed vaulting that was typical of Gothic architecture was originally used in Vespasian’s Roman colosseum and by Hadrian in the construction of his Tibertine villa.

While acknowledging Romanesque as an “accomplishment,” the Christian religionist will conveniently ignore the almost total disappearance of Roman building methods from western Europe for almost 300 years. This was a direct result of the church’s active suppression of Western scientific and technical knowledge. From the completion of Theodoric’s mausoleum in Ravenna to the consecration of Aachen in 805, nothing of monumental significance was built in western Europe. During the intervening period, Europeans, like their Neolithic ancestors, had returned to the use of perishable materials for use in building.

Apologists for Christianity will mention Aquinas and scholasticism as the highpoints of not only medieval, but European intellectual development, even though Aquinas set European scientific and technological progress back by hundreds of years. Scholasticism was an object of ridicule and mockery during the Renaissance. Religionists mention the Christian “contribution” of the university, oblivious to the many institutions of higher learning that existed and even flourished in the ancient world. The first universities taught scholasticism, so they were the frontline in the Christian war against the pagan values of intellectual curiosity, love of progress for its own sake and empirical rationality.

In the Christian religious mind, science and technology are of Christian origin because the men doing the discovering and inventing during the Scientific Revolution were nominal Christians, like Galileo and Newton. This argument is just as absurd as arguing that the Greek invention of logic, rhetoric and mathematics were the result of Greek pagan theological beliefs because Aristotle and other ancient scientists and philosophers were pagans. No, these men were “Christians” because public avowals of atheism were dangerous in an age where even the most innocuous theological speculation could smear reputations and destroy careers. It is a glowing tribute to the courage and honesty of these men that they were able to abandon Christianity’s reliance on blind faith, often in the face of public censure, and consciously re-embrace the pagan epistemic values that produced the “Greek miracle” 2000 years before the Scientific Revolution.

Christian religionists claim that the New Testament, a collection of childish scribblings penned by semi-literate barbarians, is a great contribution to Western civilization. As has been pointed out for generations, even by other Christian religionists, the work is notorious for its use of bad grammar and unrefined literary style. Much of it was composed by Jews who were not even fluent in koine Greek. Overall, the New Testament is an inferior production compared to the meanest writers of Attic prose. Even St. Jerome, the translator of the Vulgate, expressed contempt for the crude, unsophisticated literary style of the Bible. He preferred the elegant Latin of Cicero instead.

What has Christianity contributed to Europe? The answer is nothing! No art, culture, architectural monuments, science or technology. Christianity was a massive waste of European intellectual and physical potential. Furthermore, Christianity almost destroyed Europe.

The church discarded over 99% of ancient literature, including works on science, mathematics, philosophy, engineering and architecture. This was the largest campaign of literary censorship and suppression in history, an act of cultural and physical genocide that nearly severed medieval Europe from the great achievements of classical antiquity.

This was cultural genocide because the church nearly wiped out an entire civilization and culture; this was physical genocide because the church’s deliberate eradication of secular knowledge placed millions of lives in danger, unnecessarily subjecting them to the ravages of disease, war, famine and poverty.

Far from being largely benign, the Christian church is a power-mad religious mafia. It bears sole responsibility for perpetrating the greatest crimes in history against Europeans. How long shall the Christian church escape punishment for this criminal wrongdoing? No other religion has caused as much suffering and as much damage to Europe as this spiritual syphilis known as Christianity.

______ 卐 ______

Liked it? Take a second to support The West’s Darkest Hour.

Why Europeans must reject Christianity, 13

by Ferdinand Bardamu

 
Christianity: bringer of violence and bloodshed

Word of mouth is notoriously ineffective as a means of spreading religious propaganda. This explains why Christianity’s growth remained largely unspectacular until the early 4th century. Of course, the primary reason for the Christianization of the empire was the conversion of Constantine to the new religion. The influence of Christianity in the empire was continuously reinforced and strengthened by the imperially coercive legislation of his successors. Christianization also sanctioned acts of religious violence against pagans, which contributed significantly to the religion’s spectacular growth in numbers and influence. Christianity unleashed a wave of violence that nearly drowned Europe in an ocean of blood. Without Constantine, and the religious violence of his successors, Christianity would have remained just another competing religion in the provincial backwaters of the empire, like Mithraism or the Eleusinian Mysteries.

The imperial policy of Christianization was further aided by the religion’s intrinsic advantages over rival philosophical and religious belief systems, making it more palatable to the ignorant masses. This facilitated its rapid spread across the empire until, by the reign of Theodosius in the late 4th century, most urban areas were predominantly Christian. These advantages included the egalitarian ethos of the Christian church. Unlike Mithraism, which was elitist, Christianity accepted all potential recruits, regardless of ethno-linguistic or socio-economic difference. The Christians of the first three centuries practiced a form of primitive communism. This attracted the chronically indigent, as well as freeloaders. Another advantage was the child-like simplicity of Christian doctrine.

The Crisis of the 3rd century, where rival claimants fought each other for the title of Caesar, was an internecine conflict lasting for decades. It produced widespread economic instability and civil unrest. This disruption of daily life encouraged men and women to seek refuge in the mystery religions, but also Christianity, which offered easy answers in an increasingly chaotic and ugly world. The Christian religion promised life everlasting to those who successfully endured tribulation on earth.

Passage of the edict of Milan in 313 meant that Christians would go from being a persecuted minority to a persecuting majority. Although persecution of religious dissidents had occurred before Constantine, such events were comparatively rare. Roman “persecution” of Christianity was mild and sporadic. It was not even religious in nature, but political; Christians refused to swear loyalty to the state by offering the pinch of incense to the emperor’s genius. Christians were not so much persecuted as they were subjected to Roman police action for disobeying the laws of the land. In contrast, Christian persecution of pagans and heretics was entirely motivated by religious hatred. It combined the authoritarian anti-pagan legislation of the emperors with the bigotry of the clergy and the violence of the Christian mob.

The first repressive laws against paganism were passed by Constantine. In 331, he issued an edict that legalized the seizure of temple property. This was used to enrich church coffers and adorn his city of Constantinople. He redirected municipal funds from the curiae to the imperial treasury. The curiae used these funds for the construction and renovation of temples, as well as for pagan banquets, processions and festivals. The redirection of municipal funds significantly diminished the influence of paganism in the public sphere. Constantine also showed preference for Christians when considering prospective candidates for government posts. For the first time in the empire’s history, conversion to Christianity was considered an attractive proposition.

Pagan temples and statuary were first vandalized and destroyed under Constantine. Christians believed that this first wave of iconoclasm was in fulfillment of scriptural command: “Ye shall destroy their altars, break their images, and cut down their groves; . . . for the Lord, whose name is Jealous, is a jealous God” (Exod. 34.13f). The earliest Christian iconoclasm included the partial destruction of a Cilician temple of Asklepios and the destruction of temples to Aphrodite in Phoenicia (ca. 326 AD).

Constantine’s sons, Constans and Constantius II, followed in their father’s footsteps. In 341, Constans issued an edict banning animal sacrifice. In 346, Constans and Constantius II passed a law ordering the closure of all temples. These emperors were egged on by the Christian fanatic Firmicus Maternus who, in an exhortation addressed to both emperors in 346, called for the “annihilation of idolatry and the destruction of profane temples.” The fact that pagans continued to occupy important posts in the imperial administration made it difficult to legislate the active destruction of temples, statuary and inscriptions without alienating a large segment of the empire’s population. Nevertheless, Constantine’s sons turned a blind eye to private acts of Christian vandalism and desecration.

After the death of Constantius II, Julian was made emperor in 361. Having succumbed to the influence of pagan tutors in his youth, he developed a deep hatred for the “Galilean madness.” Accession to the throne allowed him to announce his conversion to Hellenism without fear of retribution. Julian set about reversing the anti-pagan legislation first enacted by his uncle. He re-opened the temples, restored their funding and returned confiscated goods; he renovated temples that had been damaged by Christian vandals; he repealed the laws against sacrifice and barred Christians from teaching the classics. Julian’s revival of pagan religious practice was cut short in 363, when he was killed in battle against the Persian Sassanids.

His successor Jovian revoked Julian’s edicts and re-established Christianity as most favored religion in the empire. The emperors who came after Jovian were too occupied with barbarian invasion to be concerned with internal religious squabbles; it was more expedient to simply uphold the toleration imposed on pagans and Christians alike by the Edict of Milan. Anti-pagan conflict again came to the forefront with Gratian. In 382 he angered pagans by removing the altar of Victory from the Senate. In the same year, Gratian issued a decree that ended all subsidies to the pagan cults, including priesthoods such as the Vestal Virgins. He further alienated pagans by repudiating the insignia of the pontifex maximus.

In 389, Theodosius began his all-out war on the old Roman state religion by abolishing the pagan holidays. According to the emperor’s decrees, paganism was a form of “natural insanity and stubborn insolence” difficult to root out, despite the terrors of the law and threats of exile. This was followed by more repressive legislation in 391, which re-instated the ban on sacrifice, banned visitation of pagan sanctuaries and temples, ended imperial subsidies to the pagan cults, disbanded the Vestal Virgins and criminalized apostasy. He refused to return the altar of Victory to the Senate house, in defiance of pagan demands. Anyone caught performing animal sacrifice or haruspicy was to be arrested and put to death. In the same year, the Serapeum, a massive temple complex housing the Great Library of Alexandria, was destroyed by a mob of Christian fanatics. This act of Christian vandalism was a great psychological blow to the pagan establishment.

Pagans, dissatisfied with the imperially-sponsored cultural revolution that threatened to annihilate Rome’s ancestral traditions, rallied around the usurper Eugenius. He was declared emperor by the Frankish warlord Arbogast in 392. A nominal Christian, Eugenius was sympathetic to the plight of pagans in the empire and harbored a certain nostalgia for pre-Christian Rome. He restored the imperial subsidies to the pagan cults and returned the altar of Victory to the Senate. This angered Theodosius, emperor in the east. In 394, Theodosius invaded the west and defeated Eugenius at the battle of Frigidus in Slovenia. This ended the last serious pagan challenge to the establishment of Christianity as official religion of the empire.

Apologists for Christianity argue that imperial anti-pagan legislation was more rhetoric than reality; their enforcement would have been difficult in the absence of a modern police state apparatus. This objection is contradicted by archaeological and epigraphic evidence. First, based on stratigraphic analysis of urban temples, cult activity had virtually ceased by the year 400, after passage of the Theodosian decrees. Second, temple construction and renovation declined significantly under the Christian emperors. In Africa and Cyrenaica, temple construction and renovation inscriptions are far more common under the first Tetrarchy than the Constantinian dynasty, when pagans still constituted a significant majority of the empire’s citizens. By the end of the 4th century, the authoritarian legislation of the Christian emperors had seriously undermined the strength and vitality of the old polytheistic cults.

The emperors did not stop with the closure of pagan religious sites. In 435 AD, a triumphant Theodosius II passed an edict ordering the destruction of all pagan shrines and temples across the empire. He even decreed the death penalty for Christian magistrates who failed to enforce the edict. The Code Justinian, issued between 529 to 534, prescribes the death penalty for public observance of Hellenic rites and rituals; known pagans were to seek instruction in the Christian faith or risk property confiscation; their children were to be seized by officials of the state and forcibly converted to the Christian religion.

Imperially mandated closure of all urban temples resulted in the privatization of polytheistic worship. This further exacerbated the decline of the pagan religious cults because of the object-dependent nature of ritual practice, which could not be fully realized in the absence of statuary, processions, festivals, lavish banquets and monumental building. In urban areas, imperial legislation was clearly effective. This was ruthlessly enforced by professional Christians and zealous magistrates, who used the additional muscle of the Roman army to get their own way, especially when preaching and public example failed.

Pagan rites and rituals were still observed at rural sanctuaries and temples for some time after the closure of urban centers of worship. These remained off the beaten track, so to speak, and were harder to shut down.

Churchmen like the fiery John Chrysostom, cognizant of this fact, exhorted the rich landowning class of the east to convert the heathen on their country estates. Those who allowed pagan worship on their rural properties were just as guilty of violating imperial anti-pagan legislation as the pagans themselves. Itinerant Christian evangelists, like Martin of Tours, fanned out across the countryside, winning souls for Christ through a campaign of intimidation, harassment and violence. In the end, aggressive evangelism, privatization of pagan religious practice and social marginalization ensured the death of paganism in rural areas.

Christianization of the empire was complete by 600 AD, although it is unclear to what extent Christ was considered just another deity to be worshipped alongside the old pagan gods.

Dead Jew

‘With the worship of the dead Jew, the poetry ceased’ said Maximus in Gore Vidal’s novel Julian. This reminds me a passage from a quote in Manu Rodríguez’s ‘The sublime Indo-European heritage’ that will appear in the 2018 edition of The Fair Race’s Darkest Hour:

Christianized or Islamized peoples have been deprived of our history, deprived of the natural evolution of our traditions. Our own future has been usurped. We have had an imposed history, Christian or Muslim. These ideologies have led our literary, architectural, scientific, philosophical, and musical creations. For centuries the themes of Biblical or Koranic characters have filled our literature, our architecture (temples dedicated to foreign gods), our music… In our European Middle Ages, for example, you won’t find on the windows, walls, cathedrals, or mosques our historical or legendary characters; our thinkers or the milestones of our history. Those are not, therefore, places of worship for ancient Europeans, but for Christians or Muslims.

For hundreds of years, our cultural genius was forced to speak in alien terms for our being. Think of the literature, the music or the architecture we would have had if we had not been dominated by a foreign ideology or culture; if we had remained Persians, Greeks, Germans, Slavs…

Compared to the little jewels I’ve translated of Manu, the approach by American white nationalists in their forums looks very superficial. The crux is that to save the race, the affirmation of the need to reject Christianity and going back to our roots is more profound than what a common visitor might surmise by leafing through our translations of Deschner’s history.

Like Evropa Soberana, the Spaniard Manu Rodríguez has also a fair grasp of Nietzsche. It’s amazing how similar ideas are being circulated by the three of us, whose native language is Spanish.

I am sure that American racialists have no idea that important stuff is being written in other languages. Hajo Liaucius for example, author of originals for this blog, is from the north-eastern European part of Russia.

Faith of the Future, 6

by Matt Koehl

 

VI. Worldview of a New Age

Today we are witness to the death throes of a civilization. An entire order is collapsing. The Old cannot be restored. It is doomed.

The confusion and uncertainty we now see is but a prelude to the utter chaos and agony which awaits. When the bright star of civilization implodes, it creates a spiritual black hole, one which acts in the same awesome manner as its material counterpart. All spiritual reality is impacted into nothingness by anti-spirit, as it were. No purpose, no meaning, no values, no standards, no principles, no roots, no direction, no ideals, no truth, no honor, no beauty, no excellence, no order, no gods—nothing—remains. Only that which is able to distance itself from the old world and remove itself from its terrible gravitational pull can escape the all-consuming vortex of the collapse.

In this latter category will be found all those now spiritually alienated, who somehow manage to find their way to a new world. Today there exists a brooding sense of despair—a despair reflecting more than a mere loss of faith in some governmental regime or social system, but touching every aspect of life and existence. Men cry out for something to believe in, for something to guide and inform their lives. Perceptive minds are searching for purpose and direction, for a new focus of faith to replace that which has been hopelessly and irretrievably lost.

But where is such an idea, such a faith?

As has been noted, Aryan man has suffered for over a thousand years from a spiritual tension caused by the intrusion of alien ideology into his natural thought-world—a process which has distorted the culture of the West from the very beginning, and prevented the fulfillment of a higher mission. Not only was an incredible cosmology foisted upon the reluctant Aryan by the new creed, but he was forced to accept a statement of teleological purpose which amounted to a declaration of war against the natural order and its eternal laws.

God was divorced from his creation; Nature itself became suspect; the spirit was set at enmity with the flesh; man was declared inherently and hopelessly sinful; God became an external object—a remote, arbitrary, despotic figure—whom man should fear and before whom he should cringe and cower, God was also seen as kind and benevolent; accordingly, he was said to have agreed not to torment and torture man in perpetuity, as he had planned, if man in turn would consent to ritual expiation through one of his three parts. By implication, responsible, upright behavior was denigrated in favor of forgiveness through divine grace.

The preoccupation of religion in the West for over a millennium with the salvation of the individual “soul,” without regard for any larger racial considerations, has had the most disastrous consequences. Not only has it encouraged the grossest form of spiritual pettiness and selfishness, but it has had an even more harmful effect.

By assigning cardinal importance to individual salvation, it thereby downgraded the well-being of one’s own kind—of one’s folk and race—to something of lesser significance. The community of believers—red and yellow, black and white—was more precious in the sight of the Church fathers than the true community of flesh and blood, love for which was denounced as a species of “idolatry.” Whereupon the spiritual marrow of Aryan man was left to marinate in a moral concoction of meekness, mildness, resist-not-evil and love-thine-enemy.

Finally, coupled with all of the foregoing measures for moral disarmament, there was added a Judeolatrous component: Those of the House of Israel were conveniently exempted from all of the above, on the grounds that as Chosen Ones they should not be disturbed by such unnecessary considerations. The modem condition presents itself as the end result of this extraordinary doctrine.

* * *

The worldview of the future will differ radically from the Judeo-Christian outlook. It will proceed from a totally different perception of the human condition and its purpose.

It will be based, in the first instance, upon a profound respect and reverence for Nature, which it conceives as a timeless order without beginning or end but undergoing constant change and cyclic renewal , and which in its ultimate configuration is consubstantial with the divine, which it treats as subject rather than object.

It regards man as part of Nature, and proposes to restore the natural laws to their rightful place in human affairs—thus reforging the sacred link between man and Nature, a link which was shattered by Semitic ideology.

At the same time, it declares that for the conscious Aryan there can be no separation from the divine; that his god is not in some other world, but resides within the precincts of his own heart; and that a proper religious attitude is one of veneration, rather than one of fear.

Thus does it lift the burden of original sin and guilt from his shoulders and end his abasement before the Almighty, proclaiming his glorious nobility instead. It restores the essential wholeness of man, for in its view there can be no cleft between body and soul. It represents, finally, an affirmation—rather than a negation—of life, and teaches joyful heroism, defiant courage and manly resolve in the face of inexorable destiny, even when it involves gloom and despair, adversity and death.

Thus does the new Idea—by returning to traditional values of Aryan religiosity—free Aryan man from that inner tension which has characterized spiritual life in the West for the past millennium, and bring him into harmony with the laws of Nature and his own being. In a word, the outlook of the future reinstates Aryan man to a sound, natural condition, once again allowing unhindered expression for his native spirituality, as well as freeing him for the accomplishment of a great mission.

In so doing, it recalls the faith of our ancient forefathers, who lived in communion and rapport with Nature and enjoyed a fully developed religious life, which established the moral and ethical standards of their society and set the spiritual tone of their destiny.

Most importantly, by going back to the primal source of life itself, the new Idea is able to re-establish the primacy of race as the sacred premise for all higher existence on this earth. By thus raising the concept of race to an inviolable religious principle—indeed, to a moral imperative—it is able to speak to the paramount issue of modem time, the supreme biological/environmental issue, namely, the survival of Aryan man as the most advanced form of life on this planet.

Hence, not the salvation of a mere individual, but rather the salvation of an entire race is its vital concern. By contrast, any system of contemporary philosophical or religious thought which fails to address this fundamental question in an explicitly positive manner is irrelevant, meaningless and useless—if not downright harmful—to the cause of our continued existence.

* * *

And here it must be noted that the threat to our racial survival begins with spiritual causes; consequently, it can only be overcome by a solution which is spiritual in character. It is not from a lack of political alternatives or intellectual strategies that we suffer, but rather a more fundamental lack of will, courage, determination, dedication, commitment, integrity and overall morale—not to mention a lack of basic understanding and insight and a sense of true common identity. Whatever external dangers pose themselves derive, in the final analysis, from this internal problem.

Therefore, the question of racial survival must be seen as involving not only political and propagandistic activity, but must in the first place encompass a moral and spiritual mobilization. Without such a moral muster, all other efforts—however noble and valiant—must necessarily prove futile. The effects of decades and centuries of cultural decadence are simply too advanced and widespread to be overcome through political appeal alone.

The proper function of politics, of course, is to take people—in the mass—as they are and utilize them for a larger purpose. The spiritual condition of the Western masses is such, however, as to preclude any useful potential for revolutionary political activity at this time. Consequently, the first task of the contemporary Movement must be to establish a firm spiritual/moral base—a standard of absolute moral fixity—capable of attracting those alienated young idealists of our race who are searching for answers in a confused and despairing world, one which will influence their lives and transform them into dedicated partisans of the holiest of causes.

It is just such a strong spiritual foundation which must underlie any effective political action in the future.

There is an accompanying consideration. It must be recognized that the condition which prevails evolved over a long period of time and cannot be eliminated by instantaneous panacea, but only through a process of protracted struggle involving decades and generations. The integrity of such a struggle, however, can only be sustained by spiritual—i.e., religious—conviction and commitment, with the Movement often depending solely on its moral resources for continuity and survival. Therefore, the development of those resources as a critical necessity must assume the highest priority over every other consideration.

* * *

If the new Idea represented merely an instauration of traditional Aryan spiritual values and the natural outlook of pre-Christian times, along with an appeal for racial preservation, it certainly would possess relevance, meaning and utility; yet it would remain incomplete, and would not hold its dynamic, historic quality. For ultimately, every great historical idea embodies a special mission as well as a call for a new type of man.

What is unique about the Idea of the future is that it proposes to relieve the human condition by transcending it. It proclaims a higher destiny for Aryan man, and summons him toward a full realization of his potential for physical, spiritual and moral elevation—indeed, toward godhood—an undertaking so tragically stymied and stunted till now by the warped, deforming doctrines of an alien creed.

Nevertheless, it is precisely the possibility for such upward evolution toward a godlike race in the Nietzschean sense which assigns to the new Idea its higher purpose and meaning and gives to it its extraordinary, revolutionary character.

If we examine all of the ideological and spiritual trends of the past one hundred years, as well as those of the present time, it becomes immediately apparent that there is but one Idea which can conceivably qualify to serve as the formative principle of a post-Western, post-Christian world.

The coming dispensation will not involve so-called alternatives which are merely secularized outgrowths of the same underlying idea which is itself the cause of our present condition.

And here it must be emphasized that in the revolutionary convulsions which are coming, the neo-Semitic ideology of Karl Marx will have no more lasting significance than that of a cultural emetic. Whatever momentary power and success it enjoys is all ephemeral within a larger historical context—just as is that of all the gurus, fakirs and exotic, new cults from out of the East in these latter days of the twilight civilization.

In the contemporary world, an idea or conception may be viewed as either reactionary—and therefore transitory—or as revolutionary and enduring. Everything which tends to perpetuate the Old Order is reactionary. Everything which continues to work within the framework of the past is reactionary. Everything which tends to foster decadence is reactionary. All falsehood, all hypocrisy and opportunism are reactionary. As such, they are transitory and will not last. Only that which embraces hard reality and difficult truth will form part of something new and wonderful. Only it can truly be called revolutionary, for it will endure. It alone will furnish the spiritual foundation—the radiant nucleus—of a new age.

Today there is but one Idea which may be regarded as the regenerating seed of a revolutionary New Order; but one Idea which can serve as a spiritual standard for post-Western man; but one Idea which holds the key to the future. It is the magnificent and mighty Idea of Adolf Hitler.

Faith of the Future, 2

by Matt Koehl

 

II. Christianity and the West

When Christianity in its Nicene form first made its appearance amongst the Germanic peoples of Northern Europe, the future progenitors of the West greeted the new doctrine with considerable suspicion and less than full enthusiasm. For their part, they felt more comfortable with their own indigenous gods and beliefs than with the strange new import from out of the East. Even with the accretion of Hellenistic and Roman elements during its migration from Judea, Christianity—with its underlying Oriental/Semitic character—remained essentially alien to the personality and disposition of the proud Teuton. Within the soul of our ancient forebears, the very concept of original sin was perceived as unreasonable and perverse, just as calls for pacifism and self-abnegation were regarded as demeaning to their inherent dignity.

The inborn religiosity—Frömmigkeit—of these men of the North involved values of personal honor and loyalty, upright manliness, courage and heroism, honesty, truthfulness, reason, proportion, balance and self-restraint, coupled with pride of race, a questing spirit and a profound respect for the natural world and its laws—ideas representative of a worldview which the early Christian missionaries found incompatible with their own doctrine and which they proceeded to condemn as heathen.

If they displayed but little inclination to embrace the new faith, these early Teutons were by the same token not unaccommodating in their attitude. With characteristic Nordic tolerance in such matters, they were perfectly willing to permit the peaceful coexistence of a foreign god alongside the natural deities of their own folk.

For its part, however, the intruding new doctrine—impelled by a hitherto-unknown Semitic spirit of hatred and intolerance—commenced to demand the elimination of all competitors, insisting that homage be rendered to but one jealous god, the former Jewish tribal god—Yahweh, or Jehovah—and to his son. Alien in its doctrine, the Creed of Love now felt obliged to employ equally alien methods to achieve its purposes. Under the auspices of the sword and accompanied by mass extermination, Christian conversion now made great strides where formerly peaceful persuasion had failed. In this manner, for example, were the tender mercies of the Christian savior disclosed to Widukind’s Saxons and Olaf Tryggvason’s Norsemen. If it was hypocritical and inherently contradictory, it was nevertheless effective, and all of Europe was thereby saved for Christianity

* * *

It would be a mistake, however, to assume that only through force and violence did Christianity prevail. In the propagation of its doctrine and the fulfillment of what it considered to be its holy mission, the Church displayed amazing flexibility and suppleness. It was not loath, for instance, to adopt and adapt for its own purposes as it deemed appropriate certain aspects of ancient heathendom, particularly those which were most firmly rooted in the folk experience of our early forebears. Not only did this serve as an aid in the conversion process, making the Christian notion more palatable to the Nordic prospect, but it was also useful in inducing greater conformity and submission on the part of those already converted.

Especially during the reign of Pope Gregory did this policy receive definitive sanction. Former heathen holy places were appropriated as sites for the new chapels, churches and shrines. The Northern winter solstice celebration, Yule, was arbitrarily selected as the official birthday of the Christian savior. The spring celebration of reawakening Nature, Easter, was designated as the time of the Christian resurrection following the Jewish Passover. The summer solstice celebration, Midsummer, was transmogrified into the Feast of St. John, accompanied by the traditional rites of fire and water. In similar manner were other ancient festivals taken over and transformed: Whitsuntide, or High May, became the Day of Pentecost; the Celtic festival of Samhain became All Hallow’s Eve; and Lent, acquiring Christian coloration, recalled a former season of the same name.

Not only was Christian adaptation confined to sacred days alone, however, it extended to heathen deities, customs and symbols as well. A multiplicity of saints and angels, for example—not to mention demons—came to replace the various gods and heroes of pre-Christian times. Ritual infant-sprinkling became Christian baptism, or christening, just as the salubrious effect of holy water generally was quickly discovered by the new faith. Similarly, the lighted tree and evergreen decoration at Christmas time were taken over virtually intact from previous heathen custom. Even the Cross itself was adapted from pre-Christian sources, replacing the earlier Fish, Dove and Star as the emblem of the faith—a fact which led to considerable distress and controversy when it was first introduced in the early Church!

And so, in addition to those Hellenistic, Roman and Babylonian elements which already overlaid an original Jewish nucleus, a Northern component was now introduced to the spiritual mélange which was to become medieval Christianity. With all of these accretions, however, it was essentially the outer form of the faith which was affected and modified; the inner substance of the doctrine retained its basically Oriental/Semitic character. If the new creed was not particularist like its Judaic parent, this had to do with its conceived leveling function among non-Jews. For what had originally been an exclusively Jewish sect had become—at the instance of the erstwhile Pharisee Saul/Paul—a universal creed directed at the Aryan world, denying the validity of all racial, ethnic and personal distinctions.

Thus it was, that out of this alien germ there emerged the faith which was to form the spiritual mold of Western culture.

Faith of the Future, 1

by Matt Koehl

(Faith of the Future was originally published
in the Spring 1982 issue of The National
Socialist
, and in book form in 1995.)

February 10, 1972, Arlington, Virginia. Matt Koehl, the comander of the White National Socialist Party at a desk talking with the party secratary about recent newspaper reaction to the boicot of the busing.

 

To those who are worthy of him

I. Idea and Civilization

Every great culture, every great civilization—every human order of any significance, in fact—has a polar ideology or mythos, which furnishes the emotional, suprarational foundation for that particular order. The life and destiny of a culture are inseparable from such a nuclear idea. It serves as a formative pole, which during a culture’s vital period provides for a unity of political, religious and cultural expression.

There are numerous examples. In ancient Egypt, the singular concept of the ka found its cultural elaboration in the construction of the pyramids. In a similar manner, Taoism combined with Confucianism and Buddhism to form the spiritual core of traditional Chinese culture, just as the cult life of the Japanese revolved around Shinto, and just as Islam furnished the spiritual matrix for a cultural flowering in the Near East during the Middle Ages. Among Indo-Europeans, it was the Vedic tradition which formed the basis for an exquisite Hindu civilization, while a pantheon of Classical gods and heroes presided over the destinies of ancient Hellas and Rome.

If one now turns to the West, one cannot avoid the conclusion that it is the Christian worldview which stands at the heart of this particular culture.[1] Indeed, its very symbol is the towering Gothic cathedral. In its art, its architecture, its music, literature and philosophy, the West is pervaded by the omnipresence of Christianity. In the magnificent frescoes of Michelangelo, in the polyphonic rhythms of Vivaldi and Bach, the literary masterpieces of Dante, Chaucer and Milton, the philosophy of Thomas Aquinas, Kant and Hegel—in all of this, the heavy backdrop of Christianity looms unmistakably against the cultural horizon.

Even figures such as Shakespeare, Rembrandt, Mozart, Beethoven, Wagner and Schopenhauer—even Voltaire and Nietzsche!— whose creative daemon transcended Church dogma in noticeable fashion even they are witness to the ineluctable presence of the Christian idea as a cultural fact. And even if one contends that the works of these personalities had nothing to do with Christian doctrine as such, but derived their ultimate inspiration from other sources, the very fact that such an argument is put forth at all constitutes the most conclusive proof that Christianity is, indeed, the mythos of Western culture, the core idea around which all cultural expression revolves. For even when its fundamental tenets have been challenged and disbelieved, it has continued to qualify the cultural milieu and furnish the central reference point for thought and action.

It is not without significance that those two major languages of Western thought—German and English—should have received their modem form from a translation of the Christian Bible; that the main function of the first Western universities was to teach Christian theology; and that natural science—that domain so uniquely fascinating to the Aryan intellect, which has come to challenge the very foundations of traditional faith itself—began very humbly as the quiet, conscientious study of the world of the Christian creator. All of this is but eloquent testimony that the Christian worldview does, indeed, form the spiritual matrix—the nuclear center—of Western culture.
 
_____________

[1] In referring to the West, we mean that manifestation of European culture which emerged following the collapse of the Classical civilizations of Greece and Rome and which assumed definitive form in the time of Charlemagne around AD 800.

Apocalypse for whites • XXXVIII

by Evropa Soberana

 
In conclusion

Primitive Christianity was characterized by its intolerance and intransigence, and by considering itself as the only way of salvation for all men on the planet. These characteristics were inherited from Judaism, from which it came and which it imitated.

Christianity shows, paradoxically, that to consider all human beings equal is the worst form of intolerance: because it is assumed as a dogma of faith that the same religion or moral is valid and obligatory for all men, and therefore it is imposed, even against their will. This aspect was renewed later with the other great and virulent egalitarian doctrines: democracy and communism.

The Aryans, accepting the difference of peoples, also accepted that they worshiped gods other than their own and had different customs; and they would never have thought of preaching their religion or their morals outside of their town. It would have seemed ridiculous to preach Odin’s worship among blacks, for example; and it made no difference to them that the Semites worshiped Molech.

The tactic of the old European was always to dominate through military triumph, not to forcefully convert or manipulate thoughts. The reaction of Christianity, on the other hand, was to wipe out everything that could remind us our old beliefs and traditions. Any medicinal knowledge of plants or animals was branded as heresy and persecuted. In fact, any kind of knowledge that was not Judeo-Christian was persecuted conscientiously. Spiritual terror had made its appearance in Europe.

This is Christianity, and what came after: feints, collages, palimpsests and mixtures of it with paganism in unstable combinations that never finished curdling in the confused European collective unconscious. In those days the schizophrenia of the current West started: the debate between the heroic Greco-Roman heritage or the humanist Judeo-Christian heritage.

The founders and the great conquerors had wanted their peoples to triumph and be eternal on Earth. They did not achieve it in the long term, and all disappeared. The Romans, then, went to swell that macabre list. In the West, the future of millennia belonged to the Germans, who established throughout Western Europe feudal kingdoms where they rose as aristocracy.

I have listed facts that marked the end of Classical Antiquity with all its wisdom, and the beginning of the Dark Ages. This age used as a tool the Germans, but the Germans were not guilty. They only gave the coup de grâce to a decadent monster—and it was precisely the Germans who preserved Roman works of art from Christian destruction when they seized power (consider the case of King Theodoric).

The occultation would last in Europe until the time of Catharism; of the Vikings and Crusades in the 11th century: when the European knights discovered the tradition that the East had kept. Some friars devoted themselves to collecting natural knowledge such as medicine or botany. The Mesopotamian, Egyptian, Persian and to some extent Greek and Hindu legacies were preserved by the Islamic civilisation which, unlike Christianity, not only did not destroy the pagan legacy, but kept it.

The resurgence of European spirituality came from the warrior and chivalric castes. And the results, some cleaner than others, were the Holy Roman-Germanic Empire, the Vikings, the Occitan civilization, the Templars, the Italian Renaissance with its fascination for the Greco-Roman world, and the Spanish empire.

There are those who get themselves into a mess with the ‘Christian heritage’ of Europe. I do not. I see Europeans living with some customs and their natural rites, beautiful and harmonious, which automatically led to the most normal thing in the world, thus taking part in that immense orchestra that is the Earth.

I see a fanatical creed preached by Semitic fundamentalists from the East and Africa, who inflamed the spirits of the world’s scum against the good people; against the native Europeans, against the representatives of order and light. They said that our ancestral customs were abominations. They said that those who practiced them were sinners. They said that our science was demonic sorcery, and our art, blasphemy.

They said that whoever did not kneel before a strange new oriental god deserved the worst torments. They cursed the strong, the nobles, the fighters, the pure, the philosophers and the wise, and blessed the slaves, the sick, the trampled, the prostitutes, the ignorant and the cowardly.

They destroyed the legacy that we had accumulated for centuries. They killed our leaders. They put an end to an Empire that could well, under Germanic influence, spread throughout the world.

They plunged Europe into ignorance and banned knowledge. For centuries, they spread depression, guilt and the feeling of sin, introducing into Europe that cancer that is the Old Testament, and that castrating poison that is the New Testament.

If Europe could still thrive in these conditions, it was not thanks to Christianity but in spite of it, and thanks to the things that Christianity had not yet touched.

This piece is from a statue of the emperor Hadrian that should have measured about five meters, and was found in Sagalassos, present south-central Turkey, where Christianity took root early.

In short, Christianity was a subversive movement of agitation against Rome, against Greece and, ultimately, against the European world.

We have to assume that what has come down to us from the Greco-Roman world is only a tiny part of what was really there, and that it was taken away by the Judeo-Christian destruction.

Christianity, as a slave rebellion devised and led by Jews with the aim of destroying Roman power—and, ultimately, all European power—was and is a doctrine aimed at converting vigorous peoples into domesticated flock of sheep.

Apocalypse for whites • XXXIV

by Evropa Soberana

 

The destruction of the Greco-Roman World – 2

(Fourth century – Cont.)

372
Emperor Valentinian orders the governor of Asia Minor to exterminate all the Hellenes (meaning as such the non-Christian Greeks of ancient Hellenic lineage, i.e., the Aryans; and especially the old Macedonian ruling caste) and destroy all documents relating to their wisdom. In addition, the following year he again prohibits all methods of divination.

It is around this time when Christians coined the contemptuous term ‘pagan’ to designate the Gentiles, that is, all who are neither Jews nor Christians. ‘Pagan’ is a word that comes from the Latin pagani, which means villager. In the dirty, corrupt, decadent, cosmopolitan and mongrelised cities of the now decadent Roman empire, the population is essentially Christian but in the countryside, the peasants, who keep their heritage and tradition pure, are ‘pagans’. It is in the countryside, oblivious to multiculturalism, where the ancestral memory is preserved. (Both Christians and communists did their best to end the way of life of the landowner, the farmer and the peasant.)

However, this peasant ‘paganism’, stripped of priestly leadership and temples and finally plunged into persecution and miscegenation, is doomed to eventually become a bundle of popular superstitions mixed with pre-Indo-European roots, although something of the traditional background will always remain, as in the local ‘healers’ and ‘witches’ who for so long subsisted despite the persecutions.

Ending classical culture was not so easy. It was not easy to find all the temples or destroy them. Nor was it easy to identify all the priests of the old religion, or those who practiced their rites in secret. That was a long-term task for a zealous, meticulous and fanatical elite of ‘commissaries’ that would last for many, many generations: centuries and centuries of spiritual terror and intense persecution.
 
375
The temple of the god Asclepius in Epidaurus, Greece is forcibly closed.

378
The Romans are defeated by the Gothic army in the battle of Hadrianopolis. The emperor intervenes and, through a sagacious diplomacy, makes allies (foederati) of the Goths, a Germanic people originally from Sweden: famous for their beauty, and who had a kingdom in what is now Ukraine. Some time later, in 408, after the fall of Stilicho (a general of Vandal origin who served Rome faithfully but who was betrayed by a Christian and an envious political mob), the women and children of these Germans foederati will be massacred by the Romans, propitiating that the men, prisoners of the rage, join en masse the German commander Alaric.

380
Emperor Theodosius I (Theodosius the Great for Christianity) decrees, through the edict of Thessalonica, that Christianity is officially the only tolerable religion in the Roman Empire, although this has been obvious for years. Theodosius calls non-Christians ‘crazy’ as well as ‘disgusting, heretics, stupid and blind’.

Emperor Theodosius I

Bishop Ambrose of Milan starts a campaign to demolish the temples in his area. In Eleusis, ancient Greek sanctuary, Christian priests throw a hungry crowd, ignorant and fanatical against the temple of the goddess Demeter. The priests are almost lynched by the mob. Nestorius, a venerable old man of 95 years, announces the end of the mysteries of Eleusis and foresees the submergence of men in darkness for centuries.

381
Simple visits to the Hellenic temples are forbidden, and the destruction of temples and library fires throughout the eastern half of the empire continues. The sciences, technology, literature, history and religion of the classical world are thus burned. In Constantinople, the temple of the goddess Aphrodite is turned into a brothel, and the temples of the god Helios and the goddess Artemis are converted into stables! Theodosius persecutes and closes the mysteries of Delphi, the most important of Greece, which had so much influence on the history of ancient Greece.

382
The Jewish formula Hellelu-Yahweh or Hallelujah (‘Glory to Yahweh’) is instituted in Christian Masses.

384
The emperor orders the praetor prefect Maternus Cynegius, uncle of the emperor and one of the most powerful men of the empire, to cooperate with the local bishops in the destruction of temples in Macedonia and Asia Minor—something that Cynegius, a Christian fundamentalist, does it happily.

385-388
Maternus Cynegius, encouraged by his fanatical wife, and together with Bishop St Marcellus, organises bands of Christian ‘paramilitary’ murderers who travel throughout the Eastern Empire to preach the ‘good news’; that is, to destroy temples, altars and reliquaries.

They destroy, among many others, the temple of Edessa, the Kabeirion of Imbros, the temple of Zeus in Apamea, the temple of Apollo in Didyma and all the temples of Palmyra. Thousands are arrested and sent to the dungeons of Scythopolis, where they are imprisoned, tortured and killed in subhuman conditions. And in case any lover of antiquities or art comes up with restoring, preserving or conserving the remains of the looted, destroyed or closed temples, in 386 the emperor specifically prohibits the practise!

Bust of Germanicus defaced by Christians,
who also engraved a cross on his forehead.

388
The emperor, in a Soviet-like measure, forbids talks on religious subjects probably because Christianity cannot be sustained and can even suffer serious losses through religious debates. Libanius, the old orator of Constantinople once accused of magician, directs to the emperor a desperate and humble epistle Pro Templis (‘In Favour of the Temples’), trying to preserve the few remaining temples. The emperor did not pay attention to him.

389-390
All non-Christian holidays are banned. The antifa of those times, headed by hermits of the desert, invade the Roman cities of East and North Africa. In Egypt, Asia Minor and Syria, these hordes sweep away temples, statues, altars and libraries: killing anyone who crosses their path. Theodosius I orders the devastation of the sanctuary of Delphi, centre of wisdom respected throughout the Hélade, destroying its temples and works of art.

Bishop Theophilus, patriarch of Alexandria, initiates persecutions of the adepts of classical culture, inaugurating in Alexandria a period of real battles on the streets. He converts the temple of the god Dionysus into a church, destroys the temple of Zeus, burns the Mithraic and profanes the cult images. The priests are humiliated and mocked publicly before being stoned.

391
A new decree of Theodosius specifically prohibits looking at the shattered statues! The persecutions in the whole empire are renewed. In Alexandria, where the tensions were always very common, the Hellenistic minority, headed by the philosopher Olympius, carries out an anti-Christian revolt.

After bloody street fights with dagger and sword against crowds of Christians who outnumber them greatly, the Hellenists entrench themselves in the Serapeum, a fortified temple dedicated to the god Serapis. After encircling—practically besieging—the building the Christian mob, under the patriarch Theophilus, breaks into the temple and murder all those present; desecrates the cult images, plunders the property, burns down its famous library and finally throws down all the construction.

It is the famous ‘second destruction’ of the Library of Alexandria, jewel of ancient wisdom in absolutely every field, including philosophy, mythology, medicine, Gnosticism, mathematics, astronomy, architecture or geometry: a spiritual catastrophe for the heritage of the West. A church was built on its remains.

392
The emperor forbids all ancient rituals, calling them gentilicia superstitio, superstitions of the Gentiles.

The persecutions return. The mysteries of Samothrace are bloodily closed and all their priests are killed. In Cyprus, the spiritual and physical extermination is led by the bishops St Epiphanius—born in Judea and raised in a Jewish environment, with Jewish blood himself. The emperor gives carte blanche to St. Epiphanius in Cyprus, stating that ‘those who do not obey Father Epiphanius have no right to continue living on that island’. Thus emboldened, the Christian eunuchs exterminate thousands of Hellenists and destroy almost all the temples of Cyprus. The mysteries of the local Aphrodite, based on the art of eroticism and with a long tradition, are eradicated.

In this fateful year there are insurrections against the Church and against the Roman Empire in Petra, Areopoli, Rafah, Gaza, Baalbek and other eastern cities. But the Eastern-Christian invasion is not going to stop at this point in its push towards the heart of Europe.

393
The Olympic Games are banned, as well as the Pythia Games and the Aktia Games. The Christians must have sensed that this Aryan cult for ‘profane’ and ‘mundane’ sports of agility, health, beauty and strength must logically belong to the Greco-Roman culture, and that sport is an area where Christians of the time could never reign. Taking advantage of the conjuncture, the Christians plunder the temple of Olympia.

394
In this year all gymnasiums in Greece are shut down by force. Any place where the slightest dissidence flourishes, or where unchristian mentalities thrive, must be shut down. Christianity is neither a friend of the muscles nor of athletics; or of triumphant sweat: but of the tears of impotence and of terrifying tremors.

That same year, Theodosius removed the statue of Victory from the Roman Senate. The war of the statues thus ended: a cultural conflict that pitted Hellenist and Christian senators in the Senate, removing and restoring the statue numerous times. The year 394 also saw the closing of the temple of Vesta, where the sacred Roman fire burned.

395
Theodosius dies, being succeeded by Flavius Arcadius (reigned between 395-408). This year, two new decrees reinvigorate the persecution. Rufinus, eunuch and prime minister of Arcadius, makes the Goths invade Greece knowing that, like good barbarians, they will destroy, loot and kill. Among the cities plundered by the Goths are Dion, Delphi, Megara, Corinth, Argos, Nemea, Sparta, Messenia and Olympia. The Goths, already Christianized in Arianism, kill many Greeks; set fire to the ancient sanctuary of Eleusis and burn all its priests, including Hilary, priest of Mithras.

The emperor Arcadius. At first glance an eunuch,
a brat, especially when compared to the Roman emperors
and soldiers of yore.

396
Another decree of the emperor proclaims that the previous culture will be considered high treason. Most of the remaining priests are locked in murky dungeons for the rest of their days.

397
The emperor literally orders to demolish all the remaining temples.

398
During the Fourth Ecclesiastical Council of Carthage (North Africa, now Tunisia) the study of Greco-Roman works is forbidden to anyone, even the Christian bishops themselves.

399
The emperor Arcadius, once again, orders the demolition of the remaining temples. At this point, most of them are in the deep rural areas of the empire.

400
Bishop Nicetas destroys the Oracle of Dionysus and forcibly baptizes all non-Christians in the area. By this final year of the fourth century, a definite Christian hierarchy has already been established which includes priests, bishops, archbishops of larger cities and the patriarchs: the archbishops responsible for major cities, namely Rome, Jerusalem, Alexandria and Constantinople.

To this image of a priestess of Ceres, the Roman Demeter, goddess of agriculture and grain, patiently carved on ivory around the year 400 and of an unprecedented beauty, the Christians mutilated her face and threw it into a well in Montier-en-Der, a later abbey in the northeast of France.

It is possible that the image was not thrown into the pit because of hatred (the Christians were more prone to directly destroy), but that the owners got rid of her for fear that the religious authorities would find it. Impossible to know the amount of artistic representations, even superior to this one in beauty, that were destroyed, and of which nothing has remained.

Apocalypse for whites • XXVI

by Evropa Soberana

Chapter 3

When Yahweh your Lord brings you into the land you are entering to possess and drives out before you other peoples… when Yahweh has delivered them over to you and you have defeated them, then you must crush and destroy them totally; make no treaty with them, and show them no mercy… This is what you are to do to them: Break down their altars, smash their sacred images, cut down their sacred forests and burn their idols. For you are a people holy to Yahweh your Lord (Deuteronomy, 7: 1-7).

Has not God made foolish the wisdom of this world?… but God has chosen the foolish things of the world to shame the wise, He has chosen the weak things of the world to shame the things which are strong (I Corinthians, 20, 27).

 
Christianity and the fall of the Empire

On the basis of what happened during this bloody history, there is a laborious process of adulteration, falsification and distortion of religious teachings: firstly, many centuries before Jesus at the hands of Jewish prophets, judges and rabbis; and then at the hands of the apostles and fathers of the Church (St. Paul, St. Peter, St. Augustine, etc.), usually of the same ethnic group. There existed an ethnic base of those conflicts, which we have already discussed in the previous chapters.

The Eastern Mediterranean (Asia Minor, the Aegean, Carthage, Egypt, Phoenicia, Israel, Judea, Babylon, Syria, Jordan, etc.) was formerly a fermenting melting pot for all the good and bad products of the Ancient World: the confluence of all slaves, the downtrodden and banished; criminals, trampled peoples and pariahs of Mesopotamia, Egypt, the Hittite Empire and the Persian Empire. That melting pot, so full of different characters, was present in the foundations and the origins of Judaism. Its vapours also intoxicated many decadent Greeks of Athens, Corinth and other Hellenic states centuries before the Christian era.

When Alexander the Great conquered the Macedonian Empire, which extended from Greece to the confines of Afghanistan and from the Caucasus to Egypt, the entire area of the Persian Empire, the Eastern Mediterranean and North Africa received a strong Greek influence: an influence that would be felt on Asia Minor, Syria (including Judea), and especially Egypt with the city of Alexandria, founded by Alexander in 331 BCE.

This inaugurated a stage of Macedonian hegemony called Hellenistic, to differentiate it from the classical Hellenic (Dorians, Ionians, Corinthians). Alexander fostered knowledge and science throughout his empire, sponsoring the various schools of wisdom; and after his death his Macedonian successors continued the same policy. Many centuries later, in the lower Roman Empire, after a terrible degeneration we could distinguish in the heart of Hellenism two currents:

(a) A traditional elitist character, based in the Egyptian, Hellenistic and Alexandrian schools, which advocated science and spiritual knowledge, and where the arts and sciences flourished to a point never seen before; with the city of Alexandria being the greatest exponent.

Such was the importance and ‘multiculturalism’ of Alexandria—included the abundance of Jews who never ceased to agitate against paganism—as the world’s largest city before Rome, that it has been called ‘the New York of ancient times’. The Library of Alexandria, domain of the high castes and vetoed to the plebe, was a hive of wise Egyptians, Persians, Chaldeans, Hindus and Greeks; as well as scientists, architects, engineers, mathematicians and astronomers from all over the world. The Library stood proud of having accumulated much of the knowledge of the Ancient World.

(b) Another countercultural and more popular current: liberal, sophist and cynical (more freely established in Asia Minor and Syria), had distorted and mixed ancient cults. It was directed to the slave masses of the Eastern Mediterranean: preaching for the first time notions such as ‘free democracy for all’, ‘free equality for all’ and ‘free rights for all’. This was characterised by a well-intentioned but ultimately fateful multiculturalism and cosmopolitanism that enchanted the minds of many educated slaves; by the exportation of Greek worldview and culture to non-Greek peoples, and by the importation of Jewish culture to non-Jewish peoples.

This last current was the Hellenistic background that, disfigured, united with Judaism and the decomposing Babylonian matter, formed Christianity: which, let us not forget, was originally preached exclusively in the Greek language to masses of serfs, the poor and commoners in the unhealthy neighbourhoods of the cities of the Eastern Mediterranean.

The first Christians were exclusively Jewish blood communities, converted into cosmopolitans with their enforced diaspora and Hellenistic contacts. To a certain extent, these ‘Jews from the ghetto’—of which Saint Paul is the most representative example—were despised by the most orthodox Jewish circles.

The Seven Churches mentioned by John of Patmos in the New Testament (Book of Revelation, 1:11): Ephesus, Smyrna, Pergamum,
Thyatira, Sardis, Philadelphia and Laodicea. As can be seen,
all of them located in Asia Minor.[1]

This geographic core is to Christianity what Bavaria is to Nazism: the centre in which the new creed ferments and its expansion is invigorated. This area, so strongly Hellenized, densely populated and the seat of a true ethnic chaos, is where the apostles, in Greek language, were inflated to preach; and here also took place important Christian theological councils (such as Nicaea, Chalcedon or Ancyra).

Christianity, which to expand itself took the advantage offered by the dispersion of Semitic slaves throughout the Roman Empire, represents an Asian ebb spilled all over Europe.
 
____________________

[1] Editor’s Note: It is very significant that the last word that the Christian Bible confers to an author is the word of John of Patmos. Most likely, the author of the Book of Revelation was Jewish, as his hatred of Rome seems absolute (which he calls ‘Babylon’). The Bible ends with the dream of this John of Patmos about a New Jerusalem just in those days when the Romans had destroyed Old Jerusalem to build, on its ruins, Aelia Capitolina.

Apocalypse for whites • III

by Evropa Soberana

 
Rome

It is incredible the amount of adulterations and trash poured on the history of Rome and the biography of her emperors, but not so much if we think that the Roman Empire faced directly what would later be two very powerful forces: Judaism and Christianity. Rome represented for centuries—as the Macedonians had represented before her—the armed and conquering incarnation of the European will and the vehicle of Indo-European blood in the Near East: in the cradle of the Semitic world, of Judaism, the Neolithic and matriarchy.

In The Anabasis of Alexander Arrian tells us how, being Alexander the Great in Babylon, he received embassies from countless kingdoms of the known world. One of those embassies came from Rome, which at that time was a humble republic headed by a council of elderly patricians, called senators. Alexander saw the customs and behaviour of the Roman ambassadors and, without hesitation, predicted that if his people continued to be faithful to that sober and upright lifestyle, Rome would become a very powerful city.

Before dying, Alexander left in his will that an immense fleet was to be built for, someday in the future, to face the Carthaginian threat which began to take shape on the horizon. Rome, as heir of the Alexandrian mission, also inherited the geopolitical task of wiping out the Carthaginians: a people of Phoenician origin (current Syria, Lebanon and Israel) that had settled in what is now Tunisia. Rome destroyed Carthage in the year 146 BCE, but strong sequels and bad memories remained from that confrontation of the West vs. East, and it would never be the same again.

What struck Alexander about the Roman ambassadors? What made him distinguish them at once from the rest of the ambassadors? That the Romans were an extremely traditional and militarized people, whose life danced to the rhythm of a severe religious ritualism and a disciplined austerity. The Roman religion and Roman customs were present in absolutely every moment of the citizen’s life.

The world, before the eyes of a Roman, was a magical and holy place where the ancient gods, the Numens, the Manes, the Lares, the Penates, the geniuses and infinity of folk spirits, campaigned at ease influencing the lives of the mortals even in their most daily ups and downs (the Civitas Dei of St Augustine, despite attacking the Roman religion, provides valuable information about its complexity).

When the child was born, there was a phrase to invoke a Numen. When the child cried in the crib, another was invoked. It was also prayed for when the child learned to walk, when he came running, when he ran away; when, being a man, he received his baptism of arms, for his wedding, before entering combat, when he fell wounded, by triumphing over the enemy, by returning home victorious, by getting sick, by giving birth to his first child; before eating, before drinking, when sowing the fields…

One Numen was responsible for growing the golden harvests, another Numen (in this case a Numen of Jupiter) precipitated the rain of the sky, another was busy making the grass ripple with the wind; another, in time immemorial, turned the beard of a male family lineage red… All the qualities, all things and all the events, according to the Roman mentality, showed the trace of the creative intervention of the blessed forces of the world, the spirits of the rivers, of the trees, of the forests, of the mountains, of the houses, of the fields…

The families venerated the pater familias and the ancestor of the clan, while every male prided himself on having virtus: a divine quality associated with military prowess, training and combative spirit, and that only young men could possess. Only the flesh of animals sacrificed to the gods were eaten in rituals of uncompromising liturgy; and in religious ceremonies, the simple stammering of a priest was more than enough to invalidate a consecration or have to begin it again.

The Roman spirit, represented above by Vesta with two torches, equivalent to the Hellenic Hestia, was a virginal goddess associated with the hearth and fire, which symbolized the centre of the house, around which the family was grouped.

Her priestesses, the Vestals, were virgin girls who, in the interior of their circular temple, watched to see that the sacred fire never went out. There was a law according to which, if a person condemned to death crossed the street with a Vestal, he was acquitted. When some of them failed in their duties they were flogged, and if any transgressed the vow of virginity, they were buried alive. That is just an example of the immense religious seriousness that reigned in the origins of Rome, far removed from the famous ‘decadence of the empire’.

Despite the subsequent influence that Greece had on them, the seriousness with which the Romans took ritualism and folklore was so extreme, and their patriotism so incredible, that we may seriously think that fidelity (what they called the pietas: the fulfilment of duty to the gods in everyday tasks) they professed to the customs and ancestral traditions, was the secret of their immense success as a people. The Romans developed advanced technology and, because of the discipline of their soldiers, the ability of their commanders and a superior way of ‘doing things’ conquered the entire Mediterranean, shielding southern Europe.

If we had to give more examples of peoples in which fidelity to traditions was taken with the extreme gravitas with which it was taken in Rome, only three would be found: two of them are Vedic India and Han China.

The other is the Jewish people.