Christianity’s Criminal History, 82

Below, an abridged translation from the third volume of
Karlheinz Deschner’s Kriminalgeschichte des Christentums.

 
The ‘Holy Scriptures’ are piled up

No evangelist intended to write a kind of revelation document, a canonical book. No one felt inspired, neither did Paul, and in fact none of the authors of the New Testament. Only the Book of Revelation: the one that, with difficulty, became part of the Bible pretends that God dictated the text to the author. But in 140 Bishop Papias did not consider the Gospels as ‘Holy Scriptures’ and gave preference to oral tradition. Even St. Justin, the greatest apologist of the 2nd century, sees in the Gospels—which he hardly quotes while he never ceases to mention the Old Testament—only ‘curiosities’.

The first to speak about an inspiration of the New Testament, which designates the Gospels and the epistles of Paul as ‘holy word of God’, was the bishop Theophilus of Antioch at the end of the 2nd century: a special luminary of the Church. On the other hand, in spite of the sanctity and divinity that he presupposes about the Gospels, he wrote a piece of apologetics about the ‘harmony of the Gospels’, as they were evidently a little too inharmonious.

Until the second half of the 2nd century the authority of the Gospels was not gradually accepted yet. Still, by the end of that same century the Gospel of Luke was accepted with reluctance; and that of John with was accepted with a remarkable resistance. Is it not odd that proto-Christianity did not speak of the gospels in the plural but in singular, the Gospel? In any case, throughout the 2nd century a fixed canon ‘of the Gospels did not yet exist and most of them were really considered a problem’ (Schneemelcher). This is clearly demonstrated by two famous initiatives of that time which tried to solve the problem of the plurality of Gospels with a reduction.

In the first place, there is the widespread Marcion Bible. This ‘heretic’, an important figure in the history of the Church, compiled the first New Testament in Sacred Scripture, and was the founder of the criticism of its texts, written shortly after the year 140. With it Marcion completely distanced himself from the bloodthirsty Old Testament, and only accepted the Gospel of Luke (without the totally legendary story of childhood) and the epistles of Paul; although, significantly, the latter without the forged pastoral letters and the epistle to the Hebrews, also manipulated. Moreover, Marcion deprived the remaining epistles of the ‘Judaistic’ additions, and his action was the decisive motive for the Catholic Church to initiate a compilation of the canon; thus beginning to constitute itself as a Church.

The second initiative, to a certain extent comparable, was the Diatessaron of Tatian. This disciple of St. Justin in Rome solved the problem of the plurality of the Gospels in a different way, although also reducing them. He wrote (as Theophilus) a ‘harmony of the Gospels’, adding freely in the chronological framework of the fourth Gospel the three synoptic accounts, as well as all kinds of ‘apocryphal’ stories. It had great success and the Syrian Church used it as Sacred Scripture until the 5th century. The Christians of the 1st century and to a large extent also those of the next century did not, therefore, possess any New Testament. As normative texts they used, until the beginning of the 2nd century, the epistles of Paul; but the Gospels were still not cited as ‘Scripture’ in religious services until the middle of that century.

The true Sacred Scripture of those early Christians was the sacred book of the Jews. Still in the year 160, St. Justin, in the broadest Christian treatise up to that date, almost exclusively referred to the Old Testament. The name of the New Testament (in Greek he kaine diatheke, ‘the new covenant’, translated for the first time by Tertullian as Novum Testamentum) appears in the year 192. However, at this time the limits of this New Testament were not yet well established and the Christians were discussing this throughout the 3rd and part of the 4th century, rejecting the compilations that others recognised as genuine. ‘Everywhere there are contrasts and contradictions’, writes the theologian Carl Schneider. ‘Some say: “what is read in all the churches” is valid. Others maintain: “what comes from the apostles” and third parties distinguish between sympathetic and non-sympathetic doctrinal content’.

Although around 200 there is in the Church, as Sacred Scripture, a New Testament next to the Old—being the central core the previous New Testament of the ‘heretic’ Marcion, the Gospels and the epistles of Paul—, there were still under discussion the Acts of the Apostles, the Book of Revelation and the ‘Catholic Epistles’. In the New Testament of St. Irenaeus, the most important theologian of the 2nd century, the book Shepherd of Hermas also appears which today does not belong to the New Testament; but the Epistle to the Hebrews, which does belong in today’s collection, is missing.

The religious writer Clemente of Alexandria (died about 215), included in several martyrologies among the saints of December 4, barely knows a collection of books of the New Testament moderately delimited. But even the Roman Church itself does not include around the year 200, in the New Testament, the epistle to the Hebrews; nor the first and second epistles of Peter, nor the epistle of James and the third of John. And the oscillations in the evaluation of the different writings are, as shown by the papyri found with the texts of the New Testament, still very large during the 3rd century.

(Papyrus Bodmer VIII, at the Biblioteca Apostolica Vaticana, showing 1 and 2 Peter.)

Even in the 4th century, Bishop Eusebius, historian of the Church, includes among the writings that are the subject of discussion the epistles of James, of Judas, the second epistle of Peter and the so-called second and third epistles of John. Among the apocryphal writings, Eusebius accepts, ‘if you will’, the Revelation of John. (And almost towards the end of the 7th century, in 692, the Quinisext Council, approved in the Greek Church canons, appear compilations with and without John’s Book of Revelation.) For the North African Church, around the year 360, the epistle to the Hebrews, the epistles of James and Judas do not belong to the Sacred Scriptures; and according to other traditions, neither belonged the second of Peter and the second and third of John.

On the other hand, prominent Fathers of the Church included in their New Testament a whole series of Gospels, Acts of the Apostles and Epistles that the Church would later condemn as apocryphal but in the East, until the 4th century, they enjoyed great appreciation and were even considered as Sacred Scripture, among others, Shepherd of Hermas, the Apocalypse of Peter, the Didache, etc. And even in the 5th century it is possible to find in a codex some ‘apocryphal’ texts, that is, ‘false’ together with the ‘genuine’ ones.

The so-called Catholic epistles needed the most time to enter the New Testament as the group of the seven epistles. The Father of the Church St. Athanasius, the ‘father of scientific theology’ was the first one to determine its extension (whom the investigators also blame for the falsification of documents, collecting the 27 known writings, among them the 21 epistles). St. Athanasius lied without the slightest hesitation when affirming that the apostles and teachers of the apostolic era had already established the canon. Under the influence of Augustine, the West followed the resolution of Athanasius and consequently delimited, almost about the beginnings of the 5th century, the Catholic canon of the New Testament in the synods of Rome in 382, Hippo Regius in 393 and Carthage in 397 and 419.

The canon of the New Testament, used in Latin as a synonym for ‘Bible’, was created by imitating the sacred book of the Jews. The word canon, which in the New Testament appears only in four places, received in the Church the meaning of ‘norm, the scale of valuation’. It was considered canonical what was recognised as part of this norm, and after the definitive closure of the whole New Testament work, the word ‘canonical’ meant as much as divine, infallible. The opposite meaning was received by the word ‘apocryphal’.

The canon of the Catholic Church had general validity until the Reformation. Luther then discussed the canonicity of the second epistle of Peter (‘which sometimes detracts a little from the apostolic spirit’), the letter of James (‘a little straw epistle’, ‘directed against St. Paul’), the epistle to the Hebrews (‘perhaps a mixture of wood, straw and hay’) as well as the Book of Revelation (neither ‘apostolic nor prophetic’; ‘my spirit cannot be satisfied with the book’) and he admitted only what ‘Christ impelled’.

On the contrary, the Council of Trent, through the decree of April 8, 1546, clung to all the writings of the Catholic canon, since God was its auctor (author). In fact, the real auctor was the development and the election through the centuries of these writings along with the false affirmation of their apostolic origin.

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Christianity’s Criminal History, 80

Editor’s note: This section is pivotal to understand the milieu where the New Testament was concocted by Jews to fight a hostile Rome toward the Semitic peoples.
 

Counterfeits in Diaspora Judaism

Not a few of the literary falsifications of the Jews are due to the effort to reincorporate a considerable part of the Greek philosophy to the Pentateuch, which supposedly the Greeks had stolen.

To ‘demonstrate’ this daring accusation the Jews forged, for example, the Orphic hymns. They also inserted texts from the Old Testament into the works of Hesiod and other pagan epics. They even made Homer a strict defender of the Sabbath precepts! Abraham appeared as the father of astronomy. Moses was ahead of Plato, and according to Clement of Alexandria even Miltiades won at the Battle of Marathon (490 BC) thanks Christian strategy: the military art of Moses.

What did the Jews have to offer culturally to the Greeks? What great philosophers and literati? The Old Testament? The Greco-Roman world also respected sacred texts but it did not value the biblical books. For them the essentials came from other religions. The omens of the prophets on the other hand were ex eventu; stories of crazy miracles, and ridiculous ceremonies. They hated Jewish nationalism.

It is true that the schools of rabbis forced the strict accuracy in the transmission. ‘Imputing to any doctor of the law a word he had not said would be simply a crime’ (Torm). But in Jewish literature of the same period the phenomenon of pseudonyms proliferated considerably. The increasingly expansive Jewish mission in Jesus’ times used a huge propaganda literature, with unscrupulous falsifications, appearing a ‘flowering of Jewish pseudo-iconography’ (Syme).

Precisely during the diaspora the Jews must have felt inferior to the Greeks. Thus they tried to correct this complex: they wanted to value their Judaism, their faith, the superiority of their religion by demonstrating their superiority through seemingly ancient writings, making the Jewish prophets much older than the Greco-Roman philosophers, as if the former were their teachers.

Through Aristotle, the Jews suggested sympathies towards monotheism, as well as through Sophocles and Euripides who attacked polytheism. They also attributed to Hecataeus of Abdera, a contemporary of Alexander the Great, a glorifying work on Abraham, and assigned as of the 1st century and to the poet Phocylides of Miletus, who lived in the 6th century, a didactic poem written in 230 hexameters: a popular moral philosophy that unites what is Greek to the Jewish, the resurrection of the flesh, and the continuation and deification of souls.

This was an effort toward a self-esteem in a superior environment, or subtle propaganda campaigns for Hellenistic Judaism under a pagan mask. And precisely among the Christians these forgeries were much more successful than the pseudo-epigraphic apocalypses and the books of the patriarchs.

Within this context we can mention the famous Judeo-Alexandrian letter of Aristeas, written for recognition and exaltation of the Pentateuch of the Septuagint, Jewish law and of Judaism: apparently written in the 3rd century BC, although probably authored in the 2nd if not in the 1st century.

Beginning of the letter of Aristeas (Biblioteca Apostolica Vaticana).

The official of the court Aristeas informs in it of the translation of the Jewish Pentateuch into Greek by seventy-two Jewish men (six of each tribe) on the island of Faros, for the royal library of Alexandria. The number of translators, rounded from seventy-two to seventy, gave name to the oldest and most important translation of the Old Testament into Greek, the Septuagint Version. According to the pious legend, each of the translators worked separately but each one produced, word for word, the same text: something that all the Fathers of the Church believed, including Augustine. Within this context we may include the fact that the Jews used the Greek sibyls in their writings: exactly the practice that later the Christians would do with the predictions and prophecies under non-Jewish names and, naturally, cases of vaticinium ex eventu (postdiction): pure lies.

The Sibylline Oracles, fourteen books of prophecies of divine inspiration, whose origin extends from the 2nd century BC (third book) to the 3rd and 4th centuries AD (book fourteen), also referred to those divine prophetesses of Antiquity. Books one to five were forged by Hellenistic Jews, although it is true that the Christians falsified them even more with their numerous introductions. The books six, seven and eight are pure Christian forgeries of the second half of the 2nd century, including a very celebrated cantata to Christ and the crucifixion. In books eleven to fourteen it is really difficult to know who faked more, Jews or Christians.

Many spiritual guides have considered these lies as authoritative texts, such as the freedman Hermas, Justin, Athenagoras, Theophilus, Tertullian, Clement of Alexandria, Eusebius, but especially Lactantius (who quotes the eighth book thirty times). But even a Father of the Church like Augustine fostered respect for such false documents.

The influence of this Judeo-Christian Sibylline texts was great and its influence reaches from Antiquity to Dante, Calderón, Giotto and Michelangelo. From the 2nd century Christian apologists adopted these Jewish texts to fight a Rome hostile to Christians.

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Race and appearance of Jesus

A brief exchange in my previous post moves me to copy-and-paste the below paragraphs from a Wikipedia article with the same title of this entry.

 
Despite the lack of direct biblical or historical references, from the 2nd century onward various theories about the appearance of Jesus were advanced, but early on these focused more on his physical appearance than on race or ancestry. Larger arguments of this kind have been debated for centuries.

Justin Martyr argued for the genealogy of Jesus in the biological Davidic line from Mary, as well as from his non-biological father Joseph. But this only implies a general Jewish ancestry, acknowledged generally by authors.

The focus of many early sources was on Christ’s physical unattractiveness rather than his beauty. The 2nd century anti-Christian philosopher Celsus wrote that Jesus was ‘ugly and small’ and similar descriptions are presented in a number of other sources as discussed extensively by Eisler, who in turn often quotes from Dobschütz’ monumental Christusbilder. Tertullian states that Christ’s outward form was despised, that he had an ignoble appearance and the slander he suffered proved the ‘abject condition’ of his body.

According to Irenaeus he was a weak and inglorious man and in The Acts of Peter he is described as small and ugly to the ignorant. Andrew of Crete relates that Christ was bent or even crooked: and in The Acts of John he is described as bald-headed and small with no good looks.

As quoted by Eisler, both Hierosolymitanus and John of Damascus claim that ‘the Jew Josephus’ described Christ as having had connate eyebrows with goodly eyes and being long-faced, crooked and well-grown. In a letter of certain bishops to the Emperor Theophilus, Christ’s height is described as three cubits (four feet six), which was also the opinion of Ephrem Syrus (320–379 AD), ‘God took human form and appeared in the form of three human ells (cubits); he came down to us small of stature.’

Theodore of Mopsuhestia likewise claimed that the appearance of Christ was smaller than that of the children of Jacob (Israel). In the apocryphal Lentulus letter Christ is described as having had a reddish complexion, matching Muslim traditions in this respect. Christ’s prediction that he would be taunted ‘Physician, heal yourself’ may suggest that Christ was indeed physically deformed (‘crooked’ or hunch-backed) as claimed in the early Christian texts listed above. In fact, Justin Martyr, Tertullian, and Ambrose actually considered lack of physical attractiveness in Jesus as fulfilling the Messianic prophecy ‘Suffering Servant’ narrative of Isaiah 53.

A study on the 2001 BBC series Son of God attempted to determine what Jesus’ race and appearance may have been. Assuming Jesus to be a Galilean Semite, the study concluded in conjunction with Mark Goodacre that his skin would have been ‘olive-coloured’ and ‘swarthy’—these results were criticised by some media outlets for being ‘dismissive’ and ‘dumbed down’. However, this type of analysis suggests, that even though Caucasian, Jesus may not have fit into all modern definitions of whiteness in the Western world.

In academic studies, beyond generally agreeing that ‘Jesus was Jewish’, there are no contemporary depictions of Jesus that can be used to determine his appearance. It is argued that Jesus was of Middle Eastern descent because of the geographic location of the events described in the Gospels, and, among some modern Christian scholars, the genealogy ascribed to him.

For this reason, he has been portrayed as an olive-skinned individual typical of the Levant region. In 2001, a new attempt was made to discover what the true race and face of Jesus might have been. The study, sponsored by the BBC, France 3 and Discovery Channel, used one of three 1st-century Jewish skulls from a leading department of forensic science in Israel. A face was constructed using forensic anthropology by Richard Neave, a retired medical artist from the Unit of Art in Medicine at the University of Manchester.

The face that Neave constructed suggested that Jesus would have had a broad face and large nose, and differed significantly from the traditional depictions of Jesus in renaissance art. Additional information about Jesus’ skin colour and hair was provided by Mark Goodacre, a senior lecturer at the Department of Theology and Religion at the University of Birmingham. Using 3rd-century images from a synagogue—the earliest pictures of Jewish people—Goodacre proposed that Jesus’ skin colour would have been darker and swarthier than his traditional Western image.

He also suggested that he would have had short, curly hair and a short cropped beard. This is also confirmed in the First Epistle to the Corinthians, where Paul the Apostle states that it is ‘disgraceful’ for a man to have long hair. As Paul allegedly knew many of the disciples and members of Jesus’ family, it is unlikely that he would have written such a thing had Jesus had long hair.

Although not literally the face of Jesus, the result of the study determined that Jesus skin would have been more olive-coloured than white, and that he would have most likely looked like a typical Galilean Semite of his day. Among the points made was that the Bible records that Jesus’ disciple Judas had to point him out to those arresting him. The implied argument is that if Jesus’ physical appearance had differed markedly from his disciples, then he would have been relatively easy to identify. James H. Charlesworth states Jesus’ face was ‘most likely dark brown and sun-tanned’.

Published in: on April 28, 2018 at 12:18 am  Comments (6)  

Kriminalgeschichte, 12

A month ago I wrote that the oldest Christian texts are a treat if we compare them with the version of Christianity that conquered the United States: the worst Christianity of all times. I also said that it’s the worst precisely because it transmuted the anti-Semitism of the early theologians into the philo-Semitism brought to this continent by the spiritual sons of Cromwell.

Judge it by yourselves. In the first book of his ten-volume Criminal History of Christianity Karlheinz Deschner explains the anti-Judaism in the Church from the 2nd to the 4th centuries:

The increasing hostility against the Jews in times of primitive Christianity is observed in the writings of the iospatres aevi apostolici, that is, of the apostolic fathers, a designation created by the patristics of the 17th century to refer to the authors who lived shortly after the apostles: ‘When the earth was still warm from the blood of Christ’, according to the expression of St. Jerome…

St. Justin, an important philosopher of the second century, was much pleased (as was Tertullian, Athanasius, and others) about the terrible destruction of Palestine by the Romans, the ruin of their cities, and the burning of their inhabitants. All this is judged by the saint as a punishment from heaven, ‘what has happened to you is well deserved… criminal breed, children of harlot.’

And the invectives of the ‘very fine Justin’ (Harnack), whose celebration is attached to the 14th of April by disposition of Leo XIII (who died in 1903), do not end there. The saint devotes many other epithets to the Jews: he calls them sick souls, degenerates, blind, lame, idolaters, sons of bitches and sacks of evil. He states that there is not enough water in the seas to clean them.

This man, who according to the exegete Eusebius lived ‘at the service of the truth’ and died ‘for proclaiming the truth’, affirms that the Jews are guilty of all ‘injustices committed by all other men’, a slander in which did not fall even Streicher, Hitler’s propagandist.

At the beginning of the third century, the Roman bishop Hippolytus, disciple of St Irenaeus and father of the ‘early Catholic Church’, wrote a poisonous pamphlet, Against the Jews. He called them ‘slaves of the nations’ and demanded that the servitude of this people does not last seventy years as the captivity of Babylon, or four hundred and thirty years as in Egypt, but ‘for all eternity.’

St. Cyprian, who was a very wealthy man, rector and bishop of Carthage in the year 248 after divorcing his wife, devoted himself to collecting anti-Jewish aphorisms and thus supplied ammunition to all Christian anti-Semites of the Middle Ages. According to the teachings of this celebrated martyr, characterized by his ‘indulgence and cordial manliness for the good’ (Erhard), the Jews ‘have as father the devil’; exactly what the Stürmer said, the newspaper of agitation for the Hitler SS. The great author Tertullian says that the synagogues are ‘the sources of the persecution’ (fontes persecutionum)…

The Stürmer was the periodical that inspired Andrew Anglin to name his Daily Stormer.

Even the noble Origen thinks that the doctrines of the Jews of his time are only fables and vacuous words; to their ancestors he once again reproaches for ‘the most abominable crime’ against ‘the Saviour of the human race; that is why it was necessary that the city where Jesus suffered was destroyed, and that the Jewish people should be expelled from their homeland’…

With the increase of clergy power in the 4th century, the virulence of anti-Judaism also grew, as the theologian Harnack observed. It was becoming more frequent for the ‘fathers’ to write pamphlets against the Jews. Some of the oldest ones have been lost; our references begin with those of Tertullian, Hippolytus of Rome, and a number of Church doctors, from St. Augustine to St. Isidore of Seville in the 7th century. Anti-Jewish pamphlets became a literary genre within the Church (Oepke).

Gregory of Nazianzus, even today celebrated as a great theologian, condemned the Jews in a single litany, where he calls them murderers of God and of the prophets; enemies of God, people who hate God, despise the Law, devil’s advocates, race of blasphemers, slanderers, scoundrel of Pharisees, sinners, lapidary men, enemies of honesty, assembly of Satan, etcetera. ‘Not even Hitler made more accusations against the Jews in less words than the saint and bishop of sixteen hundred years ago.’

Deschner devotes a few pages to the anti-Semitic pronouncements of St. Ephrem (306-373), John Chrysostom, St. Jerome and Hilary of Poitiers. Then he tells us:

In 1940, in the middle of the Hitler era, Carl Schneider confesses that ‘rarely in history is anti-Semitism as determined and as uncompromising… as that of those early Christians’.

Compare this primitive Christianity with the standing applause with which all the congressmen, both Democrats and Republicans, received Benjamin Netanyahu—and tell me with a straight face that I am wrong that the worst type of Christianity conquered the most powerful nation in modern history!

Kriminalgeschichte, 10

Today at dawn I discovered that David Irving has said that Rupert Murdoch is Jewish. If true, that would explain a lot of things I did not understand about Fox News, as it means that in the US there is not a single powerful TV network under the command of an Aryan.

In white nationalism the Jewish parasite is considered the primary cause that is exterminating whites. But who are worse: the parasites or those who behave like cattle because of their set of values? How on earth could the Aryans started to hand over their media to a subversive tribe right after Napoleon’s emancipation of them?

Hollywood released the movie The Time Machine when I was just two years old. The world of beautiful Eloi frolicking under the sun impressed George, the main protagonist of the film, soon after reaching the year 802,701 CE. But the Utopia was soon over when, carried off by the current of a river, blonde Weena screams for help but none of her male, blond companions show any concern. George rescues her and she tells George that her people are called the Eloi. Later George learns that the Eloi are the cattle of the Morlock cannibals.

Hating the Morlocks is easy, even to the point of wanting to exterminate them. But what about the extraordinary passivity of the Eloi? Two different species are required for the parasite-cattle dynamics, and in the case of the 1960 film, two wills. White nationalists are dedicated to investigate the Morlocks. I prefer to analyze the Eloi.

For example, it bothers me when Hunter Wallace praises Julius Caesar to the degree of embedding, in several entries of Occidental Dissent, clips of the famous series of HBO on Rome. That is not the historical Rome but “Holly-Rome”—I have complained a lot about white nationalists not reading Who We Are.

In Imperial Rome, in addition to the genocide of the Aryan Celts which the Romans, comparatively swarthier, perpetrated, I wonder if white nationalists know that Caesar also supported the Jews in many ways, and that Augustus generously endowed the Temple of Jerusalem, as Karlheinz Deschner writes in the first volume of Kriminalgeschichte des Christentums. In the section under the heading ‘Interpretatio Christiana’ Deschner tells us about the origins of Christianity:

Not the Jews, but the Christians now became the ‘people of Israel’, from which the Jews had apostatised. In this way, they snatched from the Jews the Old Testament and used it as a weapon against them, an extraordinary process of forgery that is called Interpretatio Christiana: a unique phenomenon that has no history in the history of religions, and which is practically the only original feature of Christianity.

‘Your Scriptures, or rather, not yours, but ours!’ wrote Justin in the second century. Justin is sure that ‘although they read them, they don’t understand them.’ To the literal sense of the Scriptures they opposed, in an exegetical operation that rises the hair, a supposed symbolic or spiritual sense, to be able to affirm that ‘the Jews did not understand’ their own sacred texts.

But not only the texts were stolen but the body remains of the Maccabees who had fought against our hero Antiochus! Deschner writes about the ‘relics’ of the Maccabees:

…preserved from the second century BC. in the great synagogue of Antioch, were declared Christian. Moreover, at the end of the fourth century, these relics were moved, so that the Jews were unable to worship them. And they turned the Jewish commemoration into a festival of the Christian calendar, which survives to this day.

The Christians snatched from the Jews whatever might be useful for the anti-Jewish polemic. As Gabriel Laub jokes, Christianity would not have been possible ‘if there had existed in the Old Testament times something like the international convention of copyright’. In the first century, Christians were already speaking of ‘our father Abraham’ and asserted that ‘Moses, in whom you have your hopes, is in fact your accuser.’

All of this hair-rising interpretations were systematized in Christian theology. For theologians and Christians, if there is an Old Testament it is only to announce things that are going to have their fulfilment in the New; and the passages of the Old that just do not square are eliminated. And since the Jews were the least squares, they were suppressed for ‘apostasy’.

As I have said: Interpretatio Christiana. One religion expropriates another and then insults, fights and persecutes the expropriated religion. This was necessary, because in Christianity what does not go back to paganism belongs, without exception, to the Jewish faith: its God, its monotheism, the days of fasting, the festivities like Easter, Pentecost… Even the word Christ (from the Greek christos) is nothing more than a translation of the Hebrew maschiah or ‘messiah’.

Manu Rodriguez has told us in this blog how Christianity infected the Aryan mind. But only a thorough reading of the history of Christianity may reveal how it turned whites into the cattle for a parasitic subspecies of humans. Just listen to the recent pronouncements about Charlottesville by Paul Ryan, Terence McAuliffe, Lindsey Graham, George W. Bush, Mitt Romney and even Jeff Sessions and countless others—the Eloi!

Christmas Eve

I have a lot to say about Christianity. Believe me. Decades of my life were destroyed as a result of a focalized abuse perpetrated by my father—a fanatic Catholic—when I was a minor. His verbal abuse and slapping on my face, together with his eschatological doctrine of eternal damnation, broke my adolescent heart. Since as a young person nobody helped me, I was completely unable to process the trauma.

At seventeen I constantly had themes from Mozart’s Requiem stuck in my head in the Catholic school Zumárraga, an ear worm synchronized with the religious metamorphosis that was taking place in my mind: the change from the stage of perceiving God as the loving father of my St. Francis to the terrible God of the Requiem—my introjected Father.

Confutatis maledictis
Flammis acribus addictis
Sed tu bonus fac benigne
Ne perenni cremer igne.

My fear of eternal damnation, what Alice Miller calls “the fighting with the parental introjects,” i.e., the fighting against our inner daddy, reached truly paranoid, medieval levels of obsessive fear, as I recount in my book Hojas Susurrantes (Whispering Leaves). It’s a miracle that, unlike millions of adolescents who have been abused in this infernal way at home, I didn’t lose my mind…

Nevertheless, since the Jews have been targeting Christmas, I won’t criticize my parents’ religion in Christmas Eve. I better copy and paste part of a non-autobiographical chapter of Whispering Leaves that I used to source a couple of online encyclopedias. Pay special attention to the paragraph that starts with the words: “Something completely lost to the modern mind is that…” which, in a nutshell, summarizes my views on why Christianity conquered the souls of the ancient Romans.

The following excerpts relate to the positive side of the religion of my family: how the Church vehemently combated abortion and infanticide among the white people. Let’s remember that infanticidal practices run amok in the Classical World accelerated the fall of the Roman Empire, just as today’s millions of abortions represent a pivotal role in the demographic winter for the white people and the consequent demise of Western civilization.

Relying heavily on Larry S. Milner’s treatise on infanticide, in 2008 I wrote:

Note of August 2, 2018: Several paragraphs that used to be here have been merged within: this post

Christmas postscript

While the wicked are confounded,
doomed to flames of woe unbounded
yet, good Lord, in grace complying,
rescue me from fires undying!





The above is the English translation of the Latin lines.

However disgusting I find to quote a kike, I believe that psychologist Robert Godwin hit a nail. The unconscious message of Christianity is that, when through sacrificial offerings we murder or even torture our innocent son—as was done throughout the Ancient World—, we murder God; and that the crucifixion of Jesus was meant to be the last human sacrifice, with Jesus acting on behalf of our own murdered innocence.

This is the key to understand why a Judaic-inspired cult conquered the Roman Empire. Therefore, and even when I consider myself a spiritual martyr of such religion, I cannot share the views of those nationalists who repudiate every single legacy of such faith. However abominable the doctrine of hell is, what I said above is crucial for a radical—denoting or relating to the roots—understanding of the origins of the religion of our parents.

P.S. of 15 April 2012

See references & comments below.