On Christian nationalists

Because Amazon is already printing my books, and in another account The Fair Race will even be available, I removed the ads from my books that I had on the addendum to this site. I had titled it Daybreak Press but recently I modified it to, in my mother tongue, criticise Eschatology: a cult derived from Christian Science in which I was alienated throughout my twenties.

The founder of that sect, one William Walter, had crossed by a great agony in his youth to expurgate from his mind the idea of a personal god. Even during my perdition in Walter’s sect, I had already abandoned theism, as the idea of ‘God’ for the eschatologists is similar to that of the New Age in which each individual, not only Jesus, is Vere homo, vere Deus.

Although on the Addenda I now criticise Walter’s cult, his new vision of divinity is a clear advance compared to the idea of the volcanic demon worshiped by the ancient Hebrews: an idea that whites internalized with extraordinary ferocity since Constantine and his successors, except Julian, destroyed the classical world. Thus, the beautiful gods of the Hellenes were replaced by an exceedingly proud and primitive god, in whose Talmud it is said that the best among the Goyim must be exterminated.

But the idea of the providence of the ignorant Walter was not really new. It resembles, in a way, the new understanding of God of German philosophers such as Schelling and Hegel. Thanks to their philosophers, when Hitler created National Socialism, some Germans already had not only an idea of the divinity much more mature than the tribal god of the Hebrews (and of traditionalist Americans). The Germans also had a long history of exegetes who had subjected the New Testament to the highest possible scrutiny that one could imagine.

(Reimarus, who restarted the criticism on the historicity in the gospel narratives since the subject had been suppressed when the Christians burned Porphyry’s books.)

On this site I have criticized Albert Schweitzer for having migrated, as a good neo-Christian, to Africa to help blacks after abandoning traditional Christianity. However, his book, in which he reviews the long history of German exegetes who studied the gospels, is a classic. Many, like Schweitzer himself, had no choice but to abandon traditional dogma after such an undertaking.

Culturally but not geographically, I am closer to Europe and National Socialism than to the United States. For the same reason, every time I approach the new posts of pro-white sites in America, I am astonished to see how backward they are compared, say, to Hitler’s anti-Christian table talks (whose excerpts I find myself moving to Ex Libris). Hunter Wallace of Alabama, for example, concludes his entry today with these words ‘The solution to all this is found in Jesus the Christ’.

Compare his words with what I recently said in Pilate or Jesus?: ‘You do not realise that, with that admiration [of Jesus], you, like so many white nationalists who are still clinging to their parents’ religion, are doing something harmful to the white race’. It was in that same post where I added: ‘It is this kind of thing that produces a tectonic earthquake, it opens a grand canyon so to speak, between me and the [American] nationalists’.

Years ago, it seems to me that on Radio Free Mississippi, Wallace discussed with Alex Linder the theme of Christianity throughout the podcast. But Linder is monolingual: he did not know, at least when he argued with Wallace, the Spanish texts of Evropa Soberana and Karlheinz Deschner in German that we have been translating for this site. As I have said elsewhere, the masthead of this site is Soberana’s essay; what the ten volumes of Deschner provide is a huge bibliography that validates Soberana’s claims.

I do not harbour any illusions. I know that pro-white Americans will die addicted to the Judeo-Christian drug until their race finishes dying. But perhaps my work may be of some use to those who, as Walter and I suffered while repudiating the volcanic demon, are in the process of apostasy.

Pilate or Jesus?

Or:

On purple-pill addicts

This post is a response to Arch Stanton: Pay attention to what I said today in the hatnote of the 60th entry of Kriminalgeschichte: ‘In a nutshell, any white person who worships the god of the Jews is, ultimately, ethnosuicidal’.

Jesus of Nazareth is considered ‘god’ by Christians, mysteriously the same as the first person of the trinity, the god father: the same Yahweh of the Jews, right? Well, if the hatnote that accompanies the entries of Deschner’s series describes reality, you yourself, by holding Jesus high, are an ethnosuicidal white.

I will be very frank. I do not believe that what you say in your novel about Jesus was historical. It could have been historical, as it could be historical the version of Jesus that appears in Evropa Soberana’s ‘Rome vs. Judea’: two different and irreconcilable visions of the historical Jesus.

I do not believe any. As I let you know in other discussion threads, there are as many Jesuses as New Testament students who fall into the temptation to write a ‘Jesus life’, as if that were possible.

It’s not possible. Already from the times of Albert Schweitzer it was known that it was impossible. The New Testament is a very problematic text because it is a kerygma. It is not a true and objective testimony about biographical facts: it preaches a new doctrine. Wanting to extract history out of such a text is like wanting to extract real history from what the Old Testament says about Moses; what the Buddhist texts initially passed on orally by monks say of Buddha, or what the Qur’an says of Muhammad.

Let’s go to the point regarding your novel. The fight between Jesus and the High Priest that appears in the gospels, which culminated in the expulsion of the merchants from the temple and eventually in the crucifixion of Jesus, is to be understood as a quarrel between Jews. Every Aryan who takes sides in such a quarrel is Judaised.

Even if the story is non-fictional whatever happened between the preacher Yeshu—whose mother Miriam was Jewish—and the temple authorities does not concern us in the least. What concerns us is what the Romans thought: Our people, the representatives of our culture. As Nietzsche said, the only decent character in the entire New Testament was Pilate.

Limestone block discovered in 1961 with Pilate’s
tribute in Latin to Tiberius. The words […]TIVS
PILATVS can be clearly seen on the second line.

But you do not have the white Pilate as the man to admire of the New Testament. You have a fucking Jew. You do not realize that, with that admiration, you, like so many white nationalists who are still clinging to their parents’ religion, are doing something harmful to the white race.

It is this kind of thing that produces a tectonic earthquake, it opens a grand canyon so to speak, between me and the nationalists. The white nationalists who maintain vestiges of Christianity are not aware of the fact that they are as much part of the problem as of the solution.

Very few racists, like Hitler in his after-dinner talks and Pierce on this side of the Atlantic, came to take the red pill. As I said elsewhere, the Alt-Right people prefer the purple.

Why Europeans must reject Christianity, 17

by Ferdinand Bardamu

 
The Christian origins of modern liberalism and socialism

The “anticipatory” consequences of spiritual equality meant social and economic equality for the church, leading to the establishment of formal communism in the early Christian communities. This was not just philanthropy, but a highly organized social welfare system that maximized the redistribution of wealth. Early Christian communism was widespread and lasted for centuries, crossing both geographical and ethno-cultural boundaries. The communist practices of the ante-Nicene church were rooted in the Jesus tradition of the 1st century. The existence of early Christian communism is well-attested by the Ante-Nicene fathers and contemporary pagans.

After Christianity became the official state religion, the church became increasingly hierarchical as ecclesiastical functions were merged with those of imperial bureaucracy. The communist socio-economic practices of the early church were abandoned by medieval Christians. This was replaced by a view of inequality as static, the result of a “great chain of being” that ranked things from lowest to highest. The great chain was used by theologians to justify cosmologically the rigidly stratified social order that had emerged from the ashes of the old Roman world. It added a veneer of ideological legitimacy to the feudal system in Europe. In the great chain, Christ’s vicar, the pope, was stationed at the top, followed by European monarchs, clergy, nobility and, at the very bottom, landless peasantry. This entailed a view of spiritual equality as “antipathetic.” St. Thomas Aquinas provided further justification for inequality along narrowly teleological lines. In the Summa Contra Gentiles, diversity and variety in creation reflect the harmonious order established by god. If the universe only contained equal things, only one kind of good would exist and this would detract from the beauty and perfection of creation.

The antipathetic view of Christian equality was the dominant one until the Protestant Reformation of the 16th century. Martin Luther’s iconic act—the nailing of the 95 Theses to the Wittenberg Castle door in 1517—began an ecclesiastical crisis of authority that was to have tremendous repercussions for the future of Western history. The pope was no longer the supreme representative of Christ on earth, but an irredeemably corrupt tyrant, who had wantonly cast the church into the wilderness of spiritual oblivion and error.

Access to previously unknown works of ancient science and philosophy introduced to an educated public the pagan epistemic values that would pave the way for the Scientific Revolution of the 17th century. The humanist cry of ad fontes! was eagerly embraced by Reformers. It allowed them to undermine scholastic hermeneutical principles (i.e. the Quadriga) and the major doctrines of medieval Christianity. The rediscovery of more reliable manuscripts of the Bible served as an important catalyst of the Reformation.

Reformed theologians, armed with humanist textual and philological methods, studied the New Testament and the Ante-Nicene fathers in the original languages. This led to a Christian “renaissance,” a rediscovery of the early Christian world. Compared to the lax morality and spiritual indifference of late medieval clergy, the first 4 or 5 centuries of the primitive church seemed like a golden age, one that maintained the doctrinal purity of Christian orthodoxy until Pope Gregory I, unencumbered by the gross distortions of scholastic theology and ecclesiastical tradition. Early Christian teachings and practices, forgotten during the Middle Ages, became popular once again among Protestants.

Reformers sought to recapture the spirit of primitive Christianity by incorporating egalitarian and majoritarian principles into an early modern ecclesiastical setting. Egalitarian thought was first enunciated in Luther’s teaching on the universal priesthood of all believers. In contrast to medieval Christian teaching, which viewed the clergy as members of a spiritual aristocracy, Luther proclaimed all Christians equally priests before god, with each one having the same capacity to preach and minister to fellow believers. On this basis, Luther demanded an end to the differential treatment of clergy and laity under canon law. He also defended the majoritarian principle by challenging the Roman ecclesiastical prerogative of appointing ministers for Christian congregations. Calvin, the other great Reformed leader, acknowledged the real-world consequences of spiritual equality, but approached it from the perspective of universal equality in total depravity.

Protestant radicals viewed the egalitarian policies of the mainstream Reformed churches as fundamentally inadequate; any concrete realization of Christian spiritual equality entailed a large-scale revival of the communistic socio-economic practices of the primitive church. Muntzer, an early disciple of Luther, is representative of this more radical egalitarian version of the gospel. In 1525, a group of religious fanatics, including Muntzer, seized control of Muhlhausen in Thuringia. During their brief rule over the city, they implemented the program of the Eleven Articles, a revolutionary document calling for social justice and the elimination of poverty. Idols were smashed, monks were driven out of their convents and monastic property was seized and redistributed to the poor. From the pulpit, Muntzer delivered fiery sermons ordering his congregation to do away with the “idol” of private property if they wished the “spirit of God” to dwell among them. A leader of the Peasant’s War in Germany, he was captured in May of 1525 after his army was defeated at Frankenhausen. He was tortured and then executed, but not before his captors were able to extract the confession: “Omnia sunt communia.” Whether the confession represents the exact words of Muntzer is controversial; nevertheless, it accurately reflects Muntzer’s anti-materialistic piety and view that the teachings of the gospel were to be implemented in full.

The Munster Rebellion of 1534-1535, led by Jan Matthys and Johann of Leiden, was far more extreme in its radicalism. After the Anabaptist seizure of the city, Matthys declared Munster the site of the New Jerusalem. Catholics and Lutherans were then driven from the town, their property confiscated and redistributed to the poor “according to their needs” by deacons who had been carefully selected by Matthys. They set about imposing the primitive communism of the early church upon the town’s inhabitants. Money was abolished; personal dwellings were made the public property of all Christian believers; people were forced to cook and eat their food in communal kitchens and dining-halls, in imitation of the early Christian “love feasts.” Ominously, Matthys and Johann even ordered the mass burning of all books, except the Bible. This was to symbolize a break with the sinful past and the beginning of a new communist era, like the Year One of the French Revolutionary National Convention. In the fall of 1534, Anabaptist-controlled Munster officially abolished all private property within city limits. But the Anabaptist commune was not to last for long. After a lengthy siege, the Anabaptist ringleaders, including Johann of Leiden, were captured, tortured and then executed by the Bishop of Munster.

The Diggers (or “True Levellers”) and the Levellers (or “Agitators”), active during the English Civil Wars (1642-1651) and the Protectorate (1653-1659), were strongly influenced by primitive Christian teaching. The Diggers, founded by Gerard Winstanley, were inspired by the communist socio-economic practices of the early Christians. They tried to establish agrarian communism in England, but were opposed in this endeavor, often violently, by wealthy farmers and local government officials who dismissed them as atheists and libertines. The more influential Levellers, a radical Puritan faction, tried to thoroughly democratize England by introducing policies of religious toleration and universal male suffrage. Their rejection of the arbitrary monarchical power of King Charles I in favor of egalitarian democracy was ultimately informed by Christian theological premises. Prominent Levellers like “Freeborn” John Lilburne argued for democratic egalitarian principles based on their exegetical interpretation of the Book of Genesis. All men were created equal, they said, with no one having more power, dignity and authority than anyone else in the Garden of Eden. Since no man had the right to exercise authority over others, only popular sovereignty could legitimately serve as the underlying basis of civil government. Many Leveller proposals, as written down in the Agreement of the People, were incorporated into the English Bill of Rights of 1689. This document later influenced the American Bill of Rights of 1791.

John Locke was the founder of modern liberalism, a political tradition soaked in Christian religious dogma. He drew many social and political implications from Christian spiritual equality. His belief in equality was rooted in the firm conviction that all men were created in the image of god, making them equal by nature. Church fathers and medieval theologians had long argued that all men, whether slave or free, were “by nature equal,” but that social inequality among men was god’s punishment for sin. John Locke agreed with the patristic and medieval authors on natural equality but repudiated their use of original sin to justify the passive acceptance of human social and economic inequality. Like the Protestant reformers before him, he believed that spiritual equality was not merely eschatological, but entailed certain real-world implications of far-reaching political significance.

Locke’s argument for universal equality was derived from a careful historical and exegetical interpretation of the biblical narrative. The creation of man in god’s image had enormous ramifications for his political theory, especially as it concerns his views on the nature of civil government and the scope of its authority. From his reading of Genesis, Locke argued that no man had the right to dominate and exploit other members of the human species. Man was created by god to exercise dominion over the animal kingdom. Unlike animals, who are by nature inferior, there can be no subjection among humans because their species-membership bears the imprint of an “omnipotent and infinitely wise maker.” This meant that all men are born naturally free and independent. Locke’s view of universal equality further entailed the “possession of the same faculties” by all men. Although men differed in terms of gross intellectual endowment, they all possessed a low-level intellectual ability that allowed them to manipulate abstract ideas and logically reason out the existence of a supreme being.

In Locke’s view, all government authority must be based on the consent of the electorate. This was an extension of his belief in mankind’s natural equality. Any abuse of power by elected representatives, when all judicial and political avenues of redress had been exhausted, was to be remedied by armed revolution. This would restore men to the original liberty they had in the Garden of Eden. Freedom from tyranny would allow them to elect a government that was more consonant with the will of the people.

Locke’s theory of natural rights was based on biblical notions of an idyllic prehistory in the Garden of Eden. Contrary to monarchical theorists like Filmer, man’s earliest social organization was not a hierarchical one, but egalitarian and democratic. If all men were created equal, no one had the right to deprive any man of life, liberty and private property. In Lockean political philosophy, rights are essentially moral obligations with Christian religious overtones. If men were obliged to surrender certain natural rights to the civil government, it was only because they were better administered collectively for the general welfare. Those rights that could not be surrendered were considered basic liberties, like the right to life and private property.

Early modern Christian writers envisioned in detail what an ideal communist society would look like and how it would function. The earliest communist literature emerged from within a Christian religious context. A famous example is Thomas More’s Utopia, written in 1516, which owes more to patristic ideals of communism and monastic egalitarian practice than Plato’s Republic. Another explicitly communist work is the Dominican friar Tommaso Campanella’s 1602 book City of the Sun. These works form an important bridge between pre-modern Christian communism and the “utopian” and “scientific” socialism of the 19th century. For the first time in history, these writings provided an in-depth critique of the socio-economic conditions of contemporary European society, indicating that only through implementation of a communist system would it be possible to fully realize the humanist ideals of the Renaissance. They went beyond communalization of property within isolated patriarchal communities to envisage the transformation of large-scale political units into unified economic organisms. These would be characterized by social ownership and democratic control. Implicit in these writings was the assumption that only the power of the state could bring about a just and humanitarian social order.

“Utopian” or pre-Marxian socialism was an important stage in the development of modern leftist ideology. Its major exponents, Blanc, Cabet, Fourier, Saint-Simon and Owen, were either devout Christians or men profoundly influenced by the socio-economic and ethical teachings of primitive Christianity. They often viewed Jesus of Nazareth as a great socialist leader. They typically believed that their version of communism was a faithful realization of Jesus’ evangelical message. In the pre-Marxian vision, the primitive communism of the early Christian church was an ideal to be embraced and imitated. Many of these writers even defended their communist beliefs through extensive quotation from the New Testament.

Louis Blanc saw Jesus Christ as the “sublime master of all socialists” and socialism as the “gospel in action.” Etienne Cabet, the founder of the Icarian movement, equated true Christianity with communism. If Icarianism was the earthly realization of Jesus’ vision of a coming kingdom of god, it was imperative that all communists “admire, love and invoke Jesus Christ and his doctrine.” Charles Fourier, an early founder of modern socialism, viewed Jesus Christ and Isaac Newton as the two most important figures in the formative development of his belief-system. He grounded his socialist ideology squarely within the Christian tradition. As the only true follower of Jesus Christ, Fourier was sent to earth as the “Comforter” of John 14:26, the “Messiah of Reason” who would rehabilitate all mankind along socialist industrial lines.

Henri de Saint-Simon, another important founder of modern socialism, believed the true gospel of Christ to be one of humility and equality. He advocated a “New Christianity” that would realize the practical and economic implications of the just world order preached by Jesus. Saint-Simon was also an early precursor of the Social Gospel movement, which sought to ameliorate social pathology through application of Christian ethical principles. The early Welsh founder of modern socialism, Robert Owen, although hostile to organized Christianity and other established religions, regarded his version of socialism as “true and genuine Christianity, freed from the errors that had been attached to it.” Only through the practice of socialism would the “invaluable precepts of the Gospel” be fully realized in contemporary industrial society.

The earliest pioneers of socialism, all of whom maintained socio-economic views grounded upon Christian religious principles, exercised a profound and lasting influence on Marx. His neo-Christian religious beliefs must be regarded as the only real historical successor of orthodox Christianity, largely because his ideology led to the implementation of Christian socio-economic teachings on a scale hitherto unimaginable. Muntzer, the radical Anabaptists and other Christian communists are considered important predecessors of the modern socialist movements of the 19th and 20th centuries. For example, in Friedrich Engels’ short monograph The Peasant War in Germany, Muntzer is immortalized as the man whose religious and political views were way ahead of his times. He even possessed a far more sophisticated “theoretical equipment” than the many communist movements of Engels’ own day.

The primitive communist transformation of the socio-economic order under Christianity is based on 1.) the elimination of all ethno-linguistic and socio-economic distinction between men—unity in Christ—and; 2.) the fundamental spiritual equality of all human beings before god; it is the mirror image of the modern communist transformation of the socio-economic order under classical Marxist ideology, which is based on 1.) elimination of all class distinction between men and; 2.) a fundamental “equality” of access to a common storehouse of agricultural produce and manufactured goods. The numerous similarities between Christian communism and Marxism are too striking to be mere coincidence. Without the dominant influence of Christianity, the rise of modern communism and socialism would have been impossible.

The Protestant Reformation of the 16th century links the socio-economic egalitarianism of the early Christian communities with the socio-economic egalitarianism of the modern West. As a religious mass movement beginning in late medieval times, it profoundly affected the course of Western civilization. The Reformation played an instrumental role in the initial formulation and spread of liberal and socialist forms of egalitarian thought that now serve as the dominant state religions of the modern Western “democracies.” Without Luther and the mass upheaval that followed in his wake, Christian spiritual equality would have remained an eschatological fact with no direct bearing on the modern secular world.

Spengler’s observation that “Christian theology is the grandmother of Bolshevism” is a truism. All forms of Western communism are grounded in the Christian tradition. The same applies to liberal egalitarian thought, which was also formulated within a Christian religious milieu.

Why Europeans must reject Christianity, 2

by Ferdinand Bardamu

 
The Gospel of Semitic lies?

Jesus Christ is a mythological figure. The gospel narratives, his personal “biographies,” are not based on any underlying historical reality. What we know of Jesus comes not from eyewitness testimony, but largely contradictory hearsay written some forty or fifty years after his supposed death. Unlike the mythical Jesus with whom he is often compared, the philosopher Socrates is significantly more well- attested in the historical record. Contemporary eyewitnesses like Plato and Xenophon wrote detailed accounts of the life and death of Socrates.

The discovery that the first Christology was a “high” one provides additional evidence substantiating the mythological origin of Jesus. This is contrary to the position maintained by the older 19th century biblical scholarship, chiefly represented by Wilhelm Bousset’s “history-of-religion” school. This approach is best exemplified in the now forgotten Kyrios Christos. In this work, Bousset argued that cultic veneration of Jesus only became a reality when the original Palestinian faith community was exposed to Hellenistic and Oriental influence.

In contrast to Bousset’s “history-of-religion” approach, modern biblical scholars argue that the original Palestinian faith community began with a “high” Christology. Maran atha was an Aramaic prayer transferring the title lord (YHWH) to Jesus, asking him to establish his kingdom on earth in fulfillment of Old Testament eschatological hopes of a coming Messiah. The “high” Christology embraced by the first Palestinian believers paved the way for Gentile views of Christ as an object of religious devotion. Among the earliest Gentile believers, Jesus was worshiped, placed on an equal footing with God himself and designated Kyrios, the Greek form of the tetragrammaton in the Septuagint. He was even the object of prayer. This makes Jesus no different from any other mythological figure venerated in the ancient world, such as Dionysus or Hercules.

The inescapable conclusion is that Jesus is a figment of the imagination, like the gods of the ancient Greeks. To those who argue that Jewish monotheism was a barrier to the immediate divinization of some mortal, it must be pointed out that the Logos theology of Hellenistic Judaism first presented the word of god in semi-anthropomorphic terms, laying the groundwork for the explicit “binitarian” character of primitive Christianity.

Published in: on March 22, 2018 at 10:47 am  Comments (10)  

Johmann’s brief analysis

My correspondent Kurt Johmann asked me to say something about ‘A Brief Analysis of Christianity’, a section within his book A Soliton and its owned Bions (Awareness and Mind) which subtitle reads ‘These Intelligent Particles are how we Survive Death’.

As to the origins of Christianity, Johmann relies heavily on Joseph Atwill’s 2006 Caesar’s Messiah: The Roman Conspiracy to Invent Jesus. I don’t claim to have read Caesar’s Messiah, but the book has become so popular that Wikipedia has an article about it. In the last couple of years I’ve seen mentions to Atwill’s book in white nationalist forums as if it was a great discovery on the origins of Christianity.

As can be gathered from the book reviewers, Atwill tries to persuade the reader that the New Testament was written under the direction of 1st-century Roman whites. Those who know the new masthead of this site, Evropa Soberana’s essay on Rome and Judea, will find it strange that Atwill would not blame the Jews for creating Christianity. He blames an emperor of the Flavian dynasty.

A Roman fraud written by a Jewish traitor in the emperor’s pay? Really? Are we to believe that the Aryan Romans really cared about the primitive literature of distant Semites enough to go through the trouble of using the Septuagint to elaborate the New Testament, with fake Pauline and non-Pauline epistles, numinous gospel narratives and even a book of revelation that craves for a New Jerusalem right after the emperors destroyed Old Jerusalem? Is this credible taking into account that this John of Patmos was so anti-pagan that in the final book of the Bible he introduced the idea of eternal torment for non-Judeo-Christians in a lake of fire?

As can be seen in the recent entries of this site, our working hypothesis is that the authors of the New Testament were either non-Aryan Judaized gentiles or, like this John of Patmos, Hellenised Jews whose hatred for white Rome was infinite.

Also, Atwill’s assertion that Jesus was a totally a fictional character is only a possibility. I am open to such possibility, as can be seen in this article by Joseph Hoffmann. However, another possibility is that a historical Yeshua existed and a lot of literary fiction was later added onto an original, bare, all too human story that is now lost forever (e.g., what Soberana speculates about the historical Jesus in his essay).

Johmann writes: ‘Although Christianity was originally contrived and constructed [by Romans] to domesticate the recently conquered population of Judea…’ According to our recent quotations of Nietzsche in this blog it looks the other way: Christianity was originally contrived and constructed by Jews to domesticate those who recently had conquered their population of Judea.

In his brief analysis of Christianity’ Johmann also wrote:

Instead of having to accept the reality model of Christianity or of any other religion to have a good afterlife, the reality model presented in this book says that what one consciously believes about the afterlife during one’s physically embodied life has no substantial effect on what one’s afterlife experiences will be, during what will be an afterlife measured in years or many years (not Christianity’s eternity) before one reincarnates, most likely reincarnating as a human again.

Regarding Christianity’s position on sexual matters, Christianity has a long history of being hostile to sex for any purpose other than the production of children. Thus, given this emphasis on having children, Christianity, in general, has a history of being against birth control, abortion, infanticide, and homosexuality. The reason Christianity has these attitudes is because Christianity wants its current believers to have many children…

The first paragraph postulates the existence of reincarnation.

In the late 1980s and early 1990s I was heavily involved in the field of parapsychology and even published my stuff in the journal of the Society for Psychical Research. I am pretty familiar with the literature arguing for evidence of reincarnation, for example the work of Ian Stevenson. With time, after meeting in person the main intellectuals of a sceptic organization, subscribing their journal, and purchasing many books published by Prometheus Books, I became sceptical of such claims, including reincarnation.

In a blog post I cannot narrate the spiritual odyssey from my credulity in such phenomena to my apostasy: I would need a whole autobiographical book recounting my inner experiences from December 1978 to May 1995. Suffice it to say that I am familiar with the work of Sue Blackmore. Sue has written a lot about out-of-body experiences, that Johmann mentions elsewhere in his book. She says such experiences may have a more prosaic, parsimonious explanation than the paranormal one (incidentally, in a Seattle café I sat with Sue and other attendees during one of the sceptical conferences that we all attended).

As to the second paragraph by Johmann cited above, not only Christianity has been hostile to sex for any purpose other than the production of children. Other cultures and religions, even the Nazis, had a history against Aryan birth control, abortion, infanticide, and homosexuality.

This said, I basically agree with the last paragraph against Christianity in Johmann’s text: that prayer is silly because, as Johmann put it, ‘is only “heard” by one’s own unconscious’, and that trying to solve our problems with prayer, begging the god of the Jews to help us, only forfeits our duty of hard, Aryan work in the real world.

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.

Apocalypse for whites • XXXIX

by Evropa Soberana

 

Appendix to chapter 3:

Nietzsche on Christianity

 

On the Genealogy of Morality (1887), 1st treatise, § 8 [1]

But you fail to understand that? You have no eye for something that needed two millennia to emerge victorious…?

This Jesus of Nazareth, the personified evangelist of love, this ‘Saviour’ bringing holiness and victory to the poor, to the sick, to the sinners—was he not that very seduction in its most sinister and most irresistible form, the seduction and detour to exactly those Judaic values and innovations in ideals?

Didn’t Israel attain, precisely with the detour of this ‘Saviour’, of this apparent enemy against and dissolver of Israel, the final goal of its sublime thirst for vengeance?

Isn’t it part of the secret black art of a truly great politics of revenge, a farsighted, underground, slowly expropriating, and premeditated revenge, that Israel itself had to disown and nail to the cross, like some mortal enemy, the tool essential to its revenge before all the world, so that ‘all the world’, that is, all Israel’s enemies, could then take this particular bait without a second thought?…

At least it is certain that sub hoc signo Israel, with its vengeance and transvaluation of the worth of all other previous values, has triumphed again and again over all other ideals, over all nobler ideals.

Tommaso Laureti, The Triumph of Christianity (also called
The Triumph of the Cross, painted in 1585). The story of how
an oriental messiah, with anorexic and masochistic
air, came to replace the strong pagan gods.

 

The Anti-Christ: A Curse on Christianity (written in 1888)

§ 24

This is precisely why the Jews are the most disastrous people in world history: they have left such a falsified humanity in their wake that even today Christians can think of themselves as anti-Jewish without understanding that they are the ultimate conclusion of Judaism.
 

§ 58

The harvest is blighted overnight… That which stood there aere perennis, the imperium Romanum, the most magnificent form of organisation under difficult conditions that has ever been achieved, and compared to which everything before it and after it appears as patchwork, bungling, dilettantism—those holy anarchists made it a matter of ‘piety’ to destroy ‘the world’, which is to say, the imperium Romanum, so that in the end not a stone stood upon another.

The Christian and the anarchist: both are décadents; both are incapable of any act that is not disintegrating, poisonous, degenerating, blood-sucking; both have an instinct of mortal hatred of everything that stands up, and is great, and has durability, and promises life a future…

Christianity was the vampire of the imperium Romanum—overnight it destroyed the vast achievement of the Romans: the conquest of the soil for a great culture that could await its time. Can it be that this fact is not yet understood?

The imperium Romanum that we know, and that the history of the Roman provinces teaches us to know better and better—this most admirable of all works of art in the grand manner was merely the beginning, and the structure to follow was to prove its worth for thousands of years.

To this day, nothing on a like scale sub specie aeterni has been brought into being, or even dreamed of! This organisation was strong enough to withstand bad emperors: the accident of personality has nothing to do with such things—the first principle of all genuinely great architecture.

But it was not strong enough to stand up against the corruptest of all forms of corruption—against Christians… These stealthy worms, which under the cover of night, mist and duplicity, crept upon every individual, sucking him dry of all earnest interest in real things, of all instinct for reality—this cowardly, effeminate and sugar-coated gang gradually alienated all ‘souls’, step by step, from that colossal edifice, turning against it all the meritorious, manly and noble natures that had found in the cause of Rome their own cause, their own serious purpose, their own pride.

One has but to read Lucretius to know what Epicurus made war upon—not paganism, but ‘Christianity’, which is to say, the corruption of souls by means of the concepts of guilt, punishment and immortality. He combated the subterranean cults, the whole of latent Christianity—to deny immortality was already a form of genuine salvation. Epicurus had triumphed, and every respectable intellect in Rome was Epicurean—when Paul appeared

Paul, the Chandala hatred of Rome, of ‘the world’, in the flesh and inspired by genius—the Jew, the eternal Jew par excellence

What he saw was how, with the aid of the small sectarian Christian movement that stood apart from Judaism, a ‘world conflagration’ might be kindled; how, with the symbol of ‘God on the cross’, all secret seditions, all the fruits of anarchistic intrigues in the empire, might be amalgamated into one immense power.

‘Salvation is of the Jews’. Christianity is the formula for exceeding and summing up the subterranean cults of all varieties, that of Osiris, that of the Great Mother, that of Mithras, for instance: in his discernment of this fact the genius of Paul showed itself.

This was his revelation at Damascus: he grasped the fact that he needed the belief in immortality in order to rob ‘the world’ of its value, that the concept of ‘hell’ would master Rome—that the notion of a ‘beyond’ is the death of life… Nihilist and Christian: they rhyme in German, and they do more than rhyme…
 

§ 59

The whole labour of the ancient world gone for naught: I have no word to describe the feelings that such an enormity arouses in me!

And, considering the fact that its labour was merely preparatory, that with adamantine self-consciousness it laid only the foundations for a work to go on for thousands of years, the whole meaning of antiquity disappears…

To what end the Greeks? to what end the Romans? All the prerequisites to a learned culture, all the methods of science, were already there and had been there for two thousand years! All gone for naught! All overwhelmed in a night, but not by a convulsion of nature! But brought to shame by crafty, sneaking, invisible, anæmic vampires! Not conquered,—only sucked dry…!

Hidden vengefulness, petty envy, became master! Everything wretched, intrinsically ailing, and invaded by bad feelings, the whole ghetto-world of the soul was at once on top! One needs but read any of the Christian agitators, for example, St. Augustine, in order to realize, in order to smell, what filthy fellows came to the top.

§ 61

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 civilisation 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.
 

§ 62

With this I come to a conclusion and pronounce my judgment. I condemn Christianity; I bring against the Christian church the most terrible of all the accusations that an accuser has ever had in his mouth. It is, to me, the greatest of all imaginable corruptions; it seeks to work the ultimate corruption, the worst possible corruption. The Christian church has left nothing untouched by its depravity; it has turned every value into worthlessness, and every truth into a lie, and every integrity into baseness of soul.

This eternal accusation against Christianity I shall write upon all walls, wherever walls are to be found—I have letters that even the blind will be able to see… I call Christianity the one great curse, the one great intrinsic depravity, the one great instinct of revenge, for which no means are venomous enough, or secret, subterranean and small enough, —I call it the one immortal blemish upon the human race…

And mankind reckons time from the dies nefastus when this fatality befell—from the first day of Christianity!—Why not rather from its last?—From today?—

Transvaluation of all values!
 
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[1] Note of the Ed.: While I follow Evropa Soberana’s quotes of On the Genealogy of Morality, in the case of The Antichrist I added other paragraphs to the author’s quotes from the last pages Nietzsche’s book (included the final page that will appear in the next entry).

Apocalypse for whites • XXVII

by Evropa Soberana

 
A Jewish sect appears

The story starts in the year 33: the date on which a Jewish rebel named Yeshua or Jesus, who had proclaimed himself the Messiah of the Jews and King of Israel, was crucified at the hands of the Romans. In this first expansive phase of Christianity, Sha’ul of Tarsus (for posterity, Saint Paul), a Jew with Roman citizenship of Hellenistic and cosmopolitan education, although brought up under the most recalcitrant Jewish fundamentalism, takes on special importance.

At first, this character had been dedicated to persecuting Christians (which, let’s not forget, were all Jews) in the name of the authorities of official Judaism. At a given moment in his life, he falls off the horse—literally, it is said—and tells himself that a doctrine that has had such a hippiesque effect among the Jews themselves, would cause a terrible devastation in Rome: hated to death by both he as almost all the Jews of his time.

After his great revelation, Saint Paul decides that Christianity is a valid doctrine to be preached to Gentiles, that is, to non-Jews. With that intelligent diplomatic skill for business and subversive movements, St. Paul establishes numerous Christian communities in Asia Minor and the Aegean, from which the ‘good news’ will be hyper-actively preached.

Subsequently, numerous preaching centres are founded in North Africa, Syria and Palestine, inevitably going to Greece and Rome itself. Christianity ran like wildfire through the most humble layers of the population of the Empire, which were the most ethnically orientalised layers.

It then passes to the Roman Empire through the Jews, headed by St. Paul, St. Peter and other preachers. Its nature, based on the sinister Syrian-Phoenician mysteries that presupposed the sinfulness and impurity of the being who practiced them, is attractive to the immense mestizo masses: Rome’s slaves.

Note of the Editor: See my hatnote to Kriminalgeschichte 47. These are the type of mudbloods and sandniggers that composed the first Christians. The image is taken from funerary portraits of faithful resemblance to Greek-speaking people residing in Egypt. The portraits survived thanks to the dryness of the Egyptian climate. Although it is impossible to say who these men or women were, all were early Christians according to the book where I scanned the image (page 109 of an English-Spanish translation of After Jesus, 1992, The Reader’s Digest Association, Inc.).

______ ______

The first Christian meetings in Rome are carried out secretly, in the underground Jewish catacombs; and in the Jewish synagogues Christian discourses and sermons are delivered: very different from those that will take place in later Christian Europe.

St. Paul’s speeches are political cries: intelligent, virulent and fanatical harangues that urge the faithful to accept Jesus Christ to achieve redemption. The book of John of Patmos[1] is a mixed incendiary formula like delirious visions of the Apocalypse, the fall of Rome or Babylon, the New Jerusalem, the slaughter of the infidels, the arrival of the Kingdom of Heaven, the eternal salvation through Jesus Christ, the horrendous condemnation of pagan sinners and all those strange oriental ideas.

Another key point that must be recognised as very skilful by the first preachers was to take advantage of the affinity for the poor, the dispossessed, the abandoned, the vagabonds and those who cannot help themselves; and the establishment of institutions of charity, relief and assistance. All this is clearly a forerunner of the social fighters that we see today, and that had never been seen before in the pagan world. It is easy to see that these measures had the effect of attracting to themselves all the scum from the streets of Rome, in addition to preserving and increasing it.

Since its members refuse to serve in the legions and pay homage to the emperor, Christianity is immediately persecuted by the Empire in an intermittent and sporadic manner. Although the Roman persecutions have been greatly exaggerated by the victimisers, the moderate oppression suffered by the Christians was essentially for political and not religious reasons.

The Roman Empire always tolerated different religions, but its authorities saw in Christianity a subversive sect, a cover of that Judaism which had caused so many headaches in the East. Moreover, the Roman politicians of the time did not even distinguish between Jews and Christians, and not without reason saw in Christianity a tool for the revenge of the Jew against Rome, since they considered Christianity as a religious movement of many from the heart of the Jewish quarter (Sadducees, Pharisees, Zealots).
 
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[1] The words in this paragraph have been modified by the Editor.

Apocalypse for whites • XXV

by Evropa Soberana

 

Appendix to the second chapter:
Nietzsche on the conflict ‘Rome v. Judea’

The two opposing values ‘good and bad’ and ‘good and evil’ have fought a fearful battle on earth for thousands of years…

The symbol of this battle, written in a script which has remained legible through all human history up to the present, is called ‘Rome against Judea, Judea against Rome’. To this point there has been no greater event than this war, this posing of a question, this contradiction between deadly enemies.

Rome felt that the Jew was like something contrary to nature itself, its monstrous polar opposite, as it were. In Rome the Jew was considered ‘convicted of hatred against the entire human race’. And that view was correct, to the extent that we are right to link the health and the future of the human race to the unconditional rule of aristocratic values—to Roman values…

The Romans were indeed strong and noble men, stronger and nobler than any people who had lived on earth up until then or even than any people who had ever been dreamed up. Everything they left as remains, every inscription, is delightful, provided that we can guess what is doing the writing there.

By contrast, the Jews were par excellence that priestly people of resentment, who possessed an unparalleled genius for popular morality. Just compare people with related talents—say, the Chinese or the Germans—with the Jews, in order to understand which is ranked first and which is ranked fifth.

Which of them has proved victorious for the time being, Rome or Judea?

Surely there’s not the slightest doubt. Just think of who it is people bow down to today in Rome itself as the personification of all the highest values (and not only in Rome, but in almost half the earth, all the places where people have become merely tame or want to become tame): in front of three Jews, as we know, and one Jewess—in front of Jesus of Nazareth, the fisherman Peter, the carpet maker Paul, and the mother of the first-mentioned Jesus, named Mary.

This is very remarkable: without doubt Rome has been conquered.

(On the Genealogy of Morality, sections 1, 15 and 16.)

Apocalypse for whites • XII

by Evropa Soberana [1]

 

‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel’.

—Matthew, 2:6

‘…which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel’.

—Luke 2: 31

‘You worship what you do not know; we worship what we do know, for salvation is from the Jews’.

— John 4:22

‘Christus, from whom the name [Christians] had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judæa, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular’.

—Tacitus, Annals, 15: 44, about the persecution decreed by Nero.

 

Iesvs Nazarenvs Rex Ivdaeorvm

Yosef (a.k.a. Joseph), Jesus’ father, was a Jew from the House of David. But since Yosef supposedly did not intervene in the Virgin’s pregnancy, we will go on to examine the lineage of Miriam (a.k.a. Mary).

Luke the Evangelist was an individual from Antioch, in present-day Turkey. According to him, this woman was from the family of David and the tribe of Judah, and the angel who appeared to her predicted that a son would be born to whom Jehovah ‘will give him the throne of David, his father, and he will reign in the house of Jacob’.

According to the gospel story, Jesus was born in Bethlehem. In the Gospel of Matthew (1: 1) he is associated with Abraham and David, and in that same gospel (21: 9) it is described how the Jewish crowds in Jerusalem acclaim Jesus by shouting ‘Hosanna to the Son of David!’ without mentioning, of course, the ‘wizards of the East’ who visited the Messiah by following a star and asking ‘Where is the king of the Jews who was born?’ (Matthew, 2: 1-2).

Jesus, who never intended to found a new religion but to preserve pure the Orthodox Judaism made it clear, ‘I have not come to repeal the Law [of Moses, the Torah] but to fulfil it’ and, enraged to see that the Jerusalem temple was being desecrated by merchants, he threw them with blows. This Jewish agitator, like an Ayatollah, did not hesitate to face—with the authority given to him by being called rabbi—the other Jewish factions of his time, especially the Sadducees.[2]

Jesus surrounded himself with a circle of disciples among whom we could highlight the mentioned Simon the Zealot, Bartholomew (of whom Jesus himself says in the Gospel of John, where he is called Nathanael, ‘here is a true Israelite’); Judas Iscariot (who betrayed him to the Sadducees for money), Peter, John and Matthew.[3] Although there is not much information about the rest of the Apostles, it is necessary to remember that, until the trip of Paul (also Jewish) to Damascus after the death of Jesus, in order to be a Christian it was essential to be a circumcised, orthodox and observant Jew.

That the doctrine of Jesus was addressed to the Jews is evident in Matt. 10:6, when he says to the twelve apostles: ‘Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of Israel’. The phrase implies to rescue those Jews who have strayed from the Law of Moses. This was because ‘if you believed in Moses you would believe me’ (John, 5:46).

In the year 26, Tiberius, who had expelled the Jews from Rome seven years before in times when the zeitgeist was fully anti-Semitic, appointed Pontius Pilate as a procurator of Judea, a Spaniard born in Tarragona or Astorga: the only decent character of the New Testament according to Nietzsche.

After the incident with the banners of Pompey, the Jews had obtained from previous emperors the promise not to enter Jerusalem with the displayed banners, but Pilate enters parading in the city, showing high the standards with the image of the emperor. This, the golden shields placed in the residence of the governor, and the use of the money of the temple to construct an aqueduct for Jerusalem (that transported water from a distance of 40 km), provoked an angry Jewish reaction. To suppress the insurrection, Pilate infiltrated the soldiers among the crowds and, when he visited the city, gave a signal for the infiltrated legionaries to take out the swords and start a carnage.

In the year 33, after various skirmishes of the Jesus gang with rival factions—particularly with the Sadducees, who at that time held religious power and saw with discomfort how a new vigorous faction arose—, Pontius Pilate orders the punishment of Jesus, at the request of the Sadducees. Jesus is scourged and the Roman legionaries, who must have had a somewhat macabre sense of humour and who knew that Yeshua proclaimed himself Messiah, put a crown of thorns and a reed in his right hand, and shout at him with sarcasm ‘Hail, king of the Jews!’ (Matthew 27: 26-31 and Mark 15: 15-20). When they crucified him they placed the inscription I.N.R.I. at the top of the cross: IESVS NAZARENVS REX IVDAEORVM (Jesus Nazarene King of the Jews).

Yeshua of Nazareth, known to posterity as Jesus, was one of many Jewish agitators who were in Judea during the turbulent Roman occupation. Executed around the year 33 during the reign of Tiberius, his figure would be taken by Saul of Tarsus (a.k.a. Paul): a Jewish Pharisee marvelled at the power of subversion that enclosed the sect founded by Jesus.

Jesus was, then, one of many Jewish preachers who, before him and after him, proclaimed themselves Messiah. Only that, in his case, Saul of Tarsus (now Turkey) would soon call him, instead of masiah, Christus: the Greek equivalent of ‘Messiah’. After changing his name to Paul he preached the figure of ‘Christ’, indissolubly linked to the rebellion against Rome, throughout the empire, deciding that Christianity should be spread out of its narrow Jewish circle and introduced in Rome.
 
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[1] Slightly modified by the Editor of this site.

[2] Note of the Ed.: The split of early Christianity and Judaism took place during the first century CE. Traditional Christian doctrine aside, it is more likely that the point of conflict between Jesus and the religious authorities was political rather than religious. It had its roots right after the driving of the traders from the Temple of Jerusalem. Jesus thus came into direct conflict with the High Priest, a Sadducee: the one who officiated the Temple.

The texts known as the ‘New Testament’, written not in Jesus’ Aramaic but in Greek, are Christian propaganda when, later, the early church entered in conflict with the Pharisees. (At the time that the gospels were edited the Sadducees had lost their leadership and the Pharisees were the sole repository of religious authority.) Although the evangelists specifically mention the Pharisees as those who Jesus scolds—even the author of this essay (which is why I modified his text)—, modern scholars postulate that the fight of the historical Jesus was with the Sadducee faction of Judaism: the bourgoise priesthood that represented the Temple, the collaborators with Rome.

On the other hand Talmudic Judaism, as known today, is the offshoot of Pharisee theology with Jews already in the Diaspora.

No Sadducee documents survived Titus’ conquest of Jerusalem. It is likely that, by editorial intervention, the name ‘Pharisees’ was substituted for the original ‘Sadducees’ in several gospel verses, in times that early Christians clashed with the Pharisees. In future instalments of the Kriminalgeschichte series (Volume III) we will see the extent of the tampering of gospel verses by the early Church.

[3] Note of the Ed.: Not to be confused with Matthew the Evangelist, a Greek-speaking author who never met Jesus in the flesh.