Kevin MacDonald’s apologetics

Update of September 16, 2020: This essay has been edited for inclusion in my book Daybreak. I would suggest reading the much-corrected text instead of the text below (see ‘Two essential books’, which contains a link to the Daybreak PDF).
 

______ 卐 ______

 

Kevin MacDonald’s Preface to Giles Corey’s
The Sword of Christ
(originally published: here)

Slightly edited, this entry copies and pastes the previous entries from the first to facilitate the visitor to read them in due order.
 

§ 1

In this first entry about such book-review I just want to comment on a couple of subjects: the painting that appears in MacDonald’s book-review (see above) and what a commenter said on Counter-Currents.

As we can see in the comments section, several Counter-Currents commenters are either Christians or sympathetic to Judeo-Christianity, so they liked McDonald’s pro-Christian essay-review and some of them even have requested Corey’s book. One exception was commenter Asdk:

If we were to apply Kevin Macdonald’s perspective on the culture of critique to modern ideologies, Christianity would be very easily understood. Christianity is an ideology created by Jews to benefit the Jewish people, to break the feeling of tribal union of the peoples who are rivals to Jewish hegemony…

We can already imagine how different white nationalism would be if the webzine admins of Counter-Currents and The Occidental Observer were like Asdk!

Regarding Giovanni Gasparro’s painting, The Martyrdom of St. Simon of Trento reproduced at the beginning of this entry, it was painted this very year in old baroque style. The idea to create such painting reminds me of one of my favourite paintings by Hieronymus Bosch, reproduced below. The idea is the same: the bad guys—Jews—surround the child to be sacrificed or the divine rabbi to be crucified!

Gasparro’s 2020 painting at the top of this article measures seven by five feet, and references a blood libel that led to the execution of several Jews in 1475. The scandal (some would call it moral panic) started around the disappearance and death of a Christian boy in Trento named Simonino. He was later made a saint and the day of his death, March 24, was included in the Roman martyrology—hence the cherubs in Gasparro’s painting—until its removal in 1965.

In his article MacDonald tells us ‘This [blood libel] is a topic that I have never written about… However, we should not be surprised to find that such practices occurred’.

I am not going to take issue with him because what I want is to answer his Christian apologetics, not this new approach to the JQ. I will limit myself to point out that on the subject of blood libel I had already written in 2013 commenting on a brainwashing, politically-correct and philo-Semitic Spanish TV series, Isabel (Isabella I of Castile): times when MacDonald was apparently more sceptical about libel claims.
 

§ 2

MacDonald starts his review with these words:

Giles Corey has written a book that should be read by all Christians as well as white advocates of all theoretical perspectives including especially those who are seeking a spiritual foundation that is deeply embedded in the history and culture of Europeans.

White advocates of all theoretical perspectives? What would Revilo Oliver and William Pierce, geniuses so critical of Christianity, have opined about Corey’s book? What would Alex Linder opine today? Spiritual foundation embedded in European culture? MacDonald ignores the difference between Western Christian Civilisation and European civilisation, as explained in an article so old in this site (‘The Red Giant’) that it already appeared in the previous incarnation of it (in Blogspot, in the previous decade).

MacDonald also says about Corey’s book: ‘This is excellent scholarship’. If the scholarship is excellent, blood libel had to be historical. But as I said in my previous post I don’t want to discuss the Jewish Question but the Christian Question. MacDonald wrote: ‘Corey is well aware that contemporary Christianity has been massively corrupted’.

Completely false. Christianity today is as legitimate a form of Christianity as the others. Previous Christianisms were based on St. Augustine, and in the case of the Catholic Church, also on St. Thomas Aquinas. The Christianity of Pope Francis today, like the Christianity of the medieval St. Francis of Assisi, is based more on the direct message of the gospel. There is no true Christianity and an heretic Christianity: only Christians use anathemas and excommunicate each other, always claiming that their faction is the true Christianity. For non-Christians like us, St. Francis was as authentic Christian as St. Augustine, however different they were in their politics.

On the Counter-Currents thread, commenter Asdk added the following:

It sounds ridiculous, but in the middle of the Christian era, the Pope did it with the pre-Columbian natives; today the descendants of such an aberration populate most of Latin America and soon they will be the new majority of North America.

What happened in Latin America is relevant: something that I have said so many times in the racialist forums that I gave up because nobody was listening.

And they don’t listen for the simple reason that the miscegenation on a colossal scale in this American continent, perpetrated by the Spanish and Portuguese since the 16th century, just when they persecuted the Jews and the crypto-Jews, is such a demonstration that there is a Christian problem that it doesn’t even have to be argued: only to point out the events that occurred in the Spanish and Portuguese-speaking parts of the continent.

Last month I reproduced this image of a Spaniard
marrying an Indian with the approval of the Church.

MacDonald says the corruption is recent. How does he explain the greatest genetic catastrophe that occurred in his continent, when Jewry was being persecuted by the Inquisition? The trick MacDonald and white nationalists do has been to ignore history south of the Rio Grande—and history north of the Rio Grande I should say insofar New Mexico, Utah, Nevada, Arizona, California and Texas, before the 1840s war, belonged to Mexico and previously to New Spain!

For MacDonald to say that Christianity has been ‘massively corrupted’ he must be ignoring, of necessity, the history of those states that now belong to his country, since the New Spaniards never forbade interbreeding. Why doesn’t MacDonald see that more than half a billion mestizos in Latin America are the direct result of marriages between Iberian whites, Indians and blacks—marriages that both the Spanish crown and the Church approved?

The answer is clear: if he dared to see the history of New Spain his paradigm would collapse immediately, since it would be obvious that alongside a Jewish problem there has existed a huge Christian problem.

In the 1530s a Pope bull allowed the bachelor Iberians in the continent to marry Amerind women. This happened only a decade after the conquest of the Aztec Empire. As Asdk says, Christianity is blind to racial matters. And the Church did not give a damn about the biological havoc that such bull would cause. Incidentally, the Catholic Church was so powerful in New Spain that by the end of the 17th century it owned more than half of its territories. Like today’s elites, it was in the Church’s interest to rule over low-breed mestizos rather than high-IQ Aryans.

Plus ça change, plus c’est la même chose. This epigram by Jean-Baptiste Alphonse Karr in 1849 means ‘The more it changes, the more it’s the same thing’. Yes, there is no such a thing as ‘contemporary Christianity has been massively corrupted’ as MacDonald wrote. Only an ignorant of history in the American continent can say such a thing.
 

§ 3

Comment by Robert Morgan

C.T.: ‘I would be very interested to know what you think of that article (KMD’s review of Corey’s book)’.

The first thing that stands out is that MacDonald appears to have changed his opinion. I recall him writing at one point something to the effect of “Christianity isn’t necessarily the way forward”. Now he enthusiastically endorses a Christian revival, writing “I agree entirely with Corey’s conclusions and recommendations for a revival centered around the adaptive aspects of Christianity…”

C.T.: What strikes me as incredible is that Tom Sunic and others have told MacDonald that it is time to look at the role Christianity played in white decline. But KMD doesn’t seem to have the slightest intention of responding to these criticisms. He just ignores them’.

Yes, that’s true. His monomaniacal focus on Jews leads him astray, and he has always been loathe to examine the weakness of his philosophical underpinnings. Reading him, I get no sense that anything except what the Jews are doing is important. White people seem to exist for him only to be victims of the Jews.

I’ve already written about the inherent weakness of the Christian worldview, which is essentially a psychotic view of reality. Corpses come back to life, people aren’t really their bodies, but instead are “souls” trapped inside those bodies, demons not only exist but can somehow possess or take over those souls and bodies, things are conjured out of thin air, etc. Yet this is the worldview that MacDonald thinks is unequivocally good and “adaptive” because, after collapsing Western civilization once, and after a thousand years, it led historically to, among other things, the Enlightenment, the Age of Exploration, colonization of the New World, and science and high technology.

But these developments contained within themselves racially destructive consequences. Colonization of the New World caused race mixing, and out of control technology is causing mass extinctions of plant and animal species, perhaps irreversibly damaging the climate and ecosystem. This is supposed to be adaptive? Or again, consider the cultural consequences of scientific birth control technologies and abortion, which have done more to bring about the destruction of the nuclear family than any amount of Jewish animus. How was that adaptive?

From a philosophical point of view, MacDonald is being exceedingly naive, if not disingenuous. Whatever he approves of is adaptive. Anything he disapproves of isn’t. It’s the same approach he uses to Christianity. If Kevin MacDonald personally approves of it, it’s “good” Christianity (e.g., Luther’s disparaging comments about Jews, or Chrysostom’s), whereas if it’s a Christian ideology he doesn’t find it to his taste (e.g. the Scofield Bible, Christian Zionism, Christian churches sponsoring immigration, etc.) it’s been “corrupted”. These verdicts are absolute and eternal, too.

There’s no sense here that conditions may change, and behavior that was once adaptive may later be maladaptive; no sense that some of the “bad” things may have benefits, just as the supposedly “good” things contained racially destructive consequences. Christianity itself, notably, may be the most prominent of the things that were “bad” but had benefits; something that once was of use, but now is only an impediment. MacDonald’s view of it is static, not dynamic, and that’s a weakness.

No one can tell what is adaptive or maladaptive in advance. One can only pass judgement on that in retrospect, and even that judgement will unavoidably be from a particular point of view containing various assumptions and moral values. It’s not too surprising then that MacDonald, with his Christian moral values, praises Christianity as the way forward.
 

§ 4

MacDonald wrote:

Until the twentieth century, Christianity served the West well. One need only think of the long history of Christians battling to prevent Muslims from establishing a caliphate throughout the West—Charles Martel at the Battle of Tours, the Spanish Reconquista, the defeat of the Turks at the gates of Vienna. The era of Western expansion was accomplished by Christian explorers and colonists. Until quite recently, the flourishing of science, technology, and art occurred entirely within a Christian context.

In recent posts I have been talking about the need to rewrite history. This paragraph was only made possible by centuries of misinformation when it comes to historical facts.

I have read the only two stories that in English have been written from the point of view of racial preservation, that of William Pierce and that of Arthur Kemp. Since Pierce died before I woke up, I was only able to visit Kemp when he lived in a beautiful little town in England.

The only two stories that have been written under the POV of white advocacy run under one premise: Western civilisations have fallen due to the imperial phase that inevitably leads to miscegenation. (Of the two stories, only Pierce recommends extermination or expulsion of non-whites after having learned the tough lessons of history.)

One of my huge surprises when reading those two stories, Who We Are and March of the Titans, is that starting with a pro-white POV inverts many values that we had taken for granted in the more academic and conventional stories.

For example, it is striking to learn that the Greeks of the Dorian period were pure Nordids who came to the peninsula from the North. And something similar could be said of the first tribes that created the Roman Republic in the other European peninsula: they also were unmiscegenated Nordids. (He who wants to learn about the Nordic component of the founders of Greece and Rome in a single article could read a piece originally published in an American Renaissance periodical that I reposted: here.)

All of this had been kept from me by conventional historians simply because most of them have been Christians. And concerning more recent secular historians, they live under the sky of the ideas that led to the French Revolution regarding the equality of men: a doctrine breathed even in the American Declaration of Independence: ‘We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator…’

Only when the reader of history repudiates this egalitarian premise he is ready to understand history. Otherwise he might be a scholar but his historical knowledge will be contaminated with such a false worldview that distortion is unavoidable. And conventional books of history are so replete of distortions that after the Nazi period and the two preliminary stories referred to above we must, like them, start from scratch.

I don’t think MacDonald has read the Pierce or Kemp books. If he had read any of them, he would have realised that what he says in the paragraph above cannot be sustained from this scratching point of view.

The following is what MacDonald seems to ignore:

The Christian era began with a hostile takeover of classical culture—that is, white culture—by a sect of Levantine origin. In the 4th and 5th centuries of the common era, in a destructive outburst like the one ISIS has perpetrated in more recent times, the temples of the white gods and sculptures displaying Aryan beauty, were destroyed by Judeo-Christian fanatics along with entire libraries of ancient wisdom. Karlheinz Deschner devoted his entire life to studying the true history of Judeo-Christianity and I translated several passages from his ten-volume Christianity’s Criminal History (here). If someone does not have the time to read this translated book, let him read a single article that summarises the white apocalypse that the ancient world suffered at the hands of this Semitic cult (here).

I must say something about Charles Martel mentioned by MacDonald and the Spanish Reconquista. Given my Hispanic origins, the history of Spain as told by Pierce and Kemp powerfully caught my attention several years ago, when I read their books. Both mention something that left me cold: the Iberian Visigoths—pure whites of the Nordid type—were deceived by Christians to commit miscegenation: a little piece of information that won’t be easy to find in conventional histories.

Remember that the Goths were a Germanic people who played a major role in the fall of the Western Roman Empire. In the first centuries of our era the Iberian Goths burned at the stake their fellow whites that dared to mix their precious blood with mudbloods. But the king of Hispania Recceswinth committed the greatest blunder in Iberian history: a blunder still unrecognised by normie intellectuals and normie historians as a blunder: but a gigantic blunder nonetheless. By converting to Christianity Recceswinth abolished the long ban on miscegenation (which reminds me of the rigorous Spartan ban against miscegenation), which resulted in the immediate mongrelisation of the Visigoths. The king of Hispania’s decision allowed any person of any racial origin, as long as he professed Christianity, to intermarry with the Germanic Goths. Such rupture of the ancestral prohibition against miscegenation and worship of the enemy god (the god of the Jews) occurred just a few decades before their territories… were invaded by the Moors!

If you worship thine enemy’s god, thou art defeated;
Adopt the religion of his fathers, thou wilt be enslaved;
And if thou propagate with his daughters, thou art destroyed

This crucial page in the history of Spain would have to be studied in far greater depth than the preliminary ‘stories’ of Pierce and Kemp. But I suspect that the Visigoths would have been invincible if, with the benefit of hindsight, they had expelled or exterminated the mudbloods—mainly peoples of Hispania of Semitic origin (non-Jewish Semites had begun to invade the Iberian peninsula since the times of the Carthaginians!).

Hispania aside, if the Roman Empire had not decayed, and let us remember that Gibbon blames the Christians for it, Islam wouldn’t even have had a chance of its spectacular conquests that only the gates of Vienna stopped, that MacDonald mentions. By subscribing to the official story, MacDonald is viewing Christianity as our saviour before Islam, not as the cause of the power gap that occurred after the Christians destroyed the classical world (or tricked the Visigoths), leaving the remaining whites at the mercy of a primitive Arabic tribe.

On the Western achievements that MacDonald mentions in the quote above, he is framing them as achievements of the Christian spirit. Nothing farther from the truth!

The white man had to fight for centuries against the prohibitions of the Church to regain his right to scientific research, technology, and art uncontaminated with biblical passages or the lives of the saints. Now my history teacher comes to mind, whose brothers were blond, at Colegio Madrid. She told us that in New Spain they used the trick of putting covers of lives of saints on secular books imported from Europe so they could pass through customs. And this happened until the beginning of the 19th century! Again, MacDonald is ignorant about history down the south of Rio Grande.

Above I linked a PDF with my translations of some passages from Christianity’s Criminal History. Below I would like to quote pages 291-293 of that book to counter MacDonald’s naïve vision:

The Western world darkens more and more

Culture was highly esteemed in the 4th and 5th centuries. It was one of the legacies of antiquity and enjoyed an ‘almost religious veneration’ (Dannenbauer). Still in the year 360 a law of the emperor Constantius could declare that education was the supreme virtue. And really many noble families of that time, Gallic and Roman, were consecrated to it and particularly in the bosom of the Senatorial proceedings. But they were already simple custodians of the culture, to which they did not enrich. And everywhere there were circles and social forces of a very different kind, even in the highest positions. The Christian king Theodoric the Great was no longer able to write his own name on the documents: neither could most of the Christian princes. Theodoric wrote the four letters LEGI (‘I read it’) by means of an aureus mold expressly forged for him. The instruction of the Goth children was practically forbidden by him, since, as he seems to have said, he who trembled before the master’s blows would never know how to despise the cuts and rushes of the sword in battle.

In Gaul, apparently, where the school system had flourished from the beginning of the 2nd century until the end of the 4th century, public schools are disappearing over the course of the next century, no matter how much here and there, in Lyon, Vienne, Bordeaux and Clermont there still are schools of grammar and rhetoric in addition to, naturally, the private ones. But all the teachings, at least the literary, served exclusively for the collection of material for sermons and treatises, to deal with the Bible and for the consolidation of the faith. Scientific inquiry was already a thing of the past: it no longer counted or was appreciated. The knowledge of Greek, which for centuries was the requirement of every authentic culture, became a rarity. Even the Roman classics, such as Horace, Ovid and Catullus, were cited less and less.

Libanius, the champion of Hellenistic culture, the most famous professor of rhetoric of the century, complains about the aversion aroused by that profession. ‘They see’, he says, referring to his students, ‘that this cause is despised and thrown on the floor; that does not bring fame, power or wealth but a painful servitude under many lords, parents, mothers, pedagogues and other students, who put things upside down and believe that it is the teacher who needs them. When they see all this they avoid this depreciated profession like a boat the pitfalls’.

In the time of Augustine there are hardly any schools of philosophy in the West. Philosophy is frowned upon, it is a thing of the devil, the original father of all ‘heresy’, and it causes fear to the pious. Even in a centre of culture as important as Bordeaux philosophy is no longer taught. And even in the East, the largest and most important of the universities of the Roman Empire, that of Constantinople, has only one chair of philosophy out of a total of 31. The knowledge of something that had existed for a long time was lost in almost all areas. The spiritual horizon became increasingly narrower. Ancient culture languished from Gaul to Africa, while in Italy it practically disappeared. The interest in natural science vanished. Also jurisprudence, at least in the West, suffers ‘havoc’, an ‘astonishing demolition’ (Wieacker).

The bishop Paulinus of Nola, who died in 431, never read a historian: a typical attitude of the moment. Whole eras fall in the oblivion, for example, the time of the Roman emperors. The only renowned historian in the late 4th century is Ammianus Marcellinus, a non-Christian. Entire synods forbid the bishops to read ‘pagan’ books. In short: scientific research ceases; experimental testing stops; people think increasingly with less autonomy. A few decades later no doctor could heal Bishop Gregory de Tours, a man with a mind full of superstitions, but he could miraculously be healed through a drink of water with some dust taken from the tomb of St. Martin.

Only clerics will still read.
 

§ 5

St. John Chrysostom exhorting Aelia Eudoxia. Note how the Empress—the spouse of the Roman Emperor Arcadius—, in this painting by Jean-Paul Laurens, has people in her Byzantine entourage who are not whites.

Kevin MacDonald wrote:

Such individualism was not disastrously self-destructive. As Corey notes, “Christian universalism historically posed little to no danger to white survival because it was preached by whites living in a world ruled by whites; it was only in the multicultural Egalitarian Regime inseminated in the mid-twentieth century that Christian sacrifice was transformed into a call for racial suicide.”

Precisely because MacDonald, like most white nationalists who do not follow Pierce and Kemp, knows little of true history, he is unable to see that healthy religions promote the good of a tribe, and unhealthy religions, a phenomenon that appears in the imperial phase of a civilisation, forget what’s good for the tribe and start to speak solely and exclusively in individualistic terms, of ‘individual salvation’. Richard Carrier, whose book appears on the sidebar, has studied this phenomenon in several Mediterranean religions at the time of the decline of the Roman Empire, and MacDonald and those who believe that any form of universalism was not ‘disastrously self-destructive’ should become familiar with his work.

That religious individualism was toxic from the beginning is evident in the fact that in shifting from the good of the group to individualism (the Christian must think above all about the salvation of his soul), the foundations for miscegenation are laid. Once Constantine changed the name of the old Byzantium to Constantinople, the new capital of the Empire became a melting pot for all the races of the Mediterranean, in which the pure Nordid blood of the patrician Romans was forever lost.

MacDonald wrote:

Instead, Corey advocates a revitalization of Medieval Germanic Christianity based on, in the words of Samuel Francis, “social hierarchy, loyalty to tribe and place (blood and soil), world-acceptance rather than world-rejection, and an ethic that values heroism and military sacrifice.” This medieval Christianity preserved the aristocratic, fundamentally Indo-European culture of the Germanic tribes. This was an adaptive Christianity…

Adaptive Christianity, really? Some historians say Medieval Germanic Christianity started with Charlemagne, right? Kemp told me that he would rate Charlemagne well up in the top five most evil characters of European history. I recommend Thomas Hodgkin’s The Life of Charlemagne to those who have swallowed the Christian version of this evil man. If we keep in mind Deschner’s Christianity’s Criminal History we will see that even after the Aryan apocalypse of the 4th and 5th centuries, there were still many Germanic tribes in the 6th and 7th centuries who refused to worship the god of the Jews. Charlemagne forced these uncontaminated Nordids to worship the enemy god: a historical milestone related to that tardive metastasis, the philo-Semitic stage that the US is currently suffering.

MacDonald wrote:

My view, developed in Chapter 3 of Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism is that traditional Christian theology was fundamentally anti-Jewish and was developed as a weapon which was used to lessen Jewish economic and political power in the Roman Empire. Here Corey describes the writings of the fourth-century figure, St. John Chrysostom [see painting at the top of this § 5], who has a chapel dedicated to him inside St. Peter’s Basilica in Rome as well as a statue outside the building. His writings on Jews are nothing less than scathing and reflect long-term tensions between Jews and Greeks in Antioch. And Chrysostom was far from alone in his hatred… The traditional Church was certainly far from friendly toward Jews.

Despite the fact that the Muslim Jihadists are anti-Jewish, many contemporary Jews promote the Islamisation of Europe for the simple fact that the best goyim (whites) must be destroyed according to them. Jews are willing to have some of their own fall in order to win their ultimate battle against the Aryans.

Something similar happened with the hostile takeover of the classical world by Judeo-Christians, many of whom had Semitic blood. Their anger was directed against the white world. They didn’t care that those fanatics MacDonald talks about committed anti-Jewish acts. What mattered was to overthrow the classical world at all costs.

MacDonald ignores that what was ultimately at stake, as explained in the climax of ‘Rome against Judea; Judea against Rome’ in The Fair Race, was this: ‘435 CE: In this year occurs the most significant action on the part of Emperor Theodosius II: He openly proclaims that the only legal religion in Rome apart from Christianity is Judaism! Through a bizarre, subterranean and astonishing struggle, Judaism has not only persecuted the old culture, and Rome, its mortal archenemy, adopts a Jewish creed—but the Jewish religion itself, so despised and insulted by the old Romans, is now elevated as the only official religion of Rome along with Christianity!’ That diabolical political game of different kinds of Semites is what MacDonald has failed to see.

MacDonald speaks highly of St. John Chrysostom, as if this ‘anti-Semite’ was a champion for the Aryan cause. What did this saint, so revered among clueless white nationalists do? Do nationalists know what happened to the immense Temple of Artemis, one of the Seven Wonders of the Ancient World?

It was built near Ephesus in the 6th century BCE over an area considered sacred since, at least, the Bronze Age. Its construction took 120 years and it could be said that it was comparable to a cathedral.

St. John Chrysostom and his henchmen flattened it in 401 following a Christian emperor’s edict—the year after Chrysostom had instigated the massacre of 7,000 blond Goths in Constantinople! The stones were used for a tomb and a bath-house and a cross was raised on the spot where Diana’s statue had stood. What remains today of the temple can be seen: here.

It was the religion of the pure white that had to be flattened at all costs, not the Judaism that survived the Aryan apocalypse of the ancient world.

It is clear that history must be rewritten from the POV of the priest of the 14 words, and that stupid books like Corey’s must be vehemently repudiated if we want to save the race from extinction. Not only books of this type are bad history: they are as toxic reading of history as that which we could read from a Jew. But Christians are artificial Jews, right?
 

§ 6

MacDonald wrote:

And although Protestantism was generally far more amenable to Jewish interests even before its current malaise, there certainly are exceptions. Here Corey emphasizes Martin Luther’s writings on Jews. Luther emphasizes Jewish hatred toward Christianity and their sense of superiority vis-à-vis Christians, seeing the latter as “not human; in fact, we hardly deserve to be considered poor worms by them.”

I’ve been saying that people like MacDonald don’t know the stories of the white race written not by charlatans like Giles Corey, but by genuine racialists. Let’s read what William Pierce says in Who We Are about Luther:

The Reformation. Another factor which undoubtedly made the West more susceptible to the Jews was the Reformation, the lasting effects of which were confined largely to Europe’s northwestern regions, in fact, to the Germanic-speaking regions: Germany, Scandinavia, England and Scotland, Switzerland. The Church of Rome and its Eastern Orthodox offshoot had always been ambivalent in their attitudes toward the Jews. On the one hand, they fully acknowledged the Jewish roots of Christianity, and Jesus’ Jewishness was taken for granted. On the other hand, the Jews had rejected Jesus’ doctrine and killed him, saying, “His blood be on us and on our children” (Matthew 27:25), and the medieval Church was inclined to take them at their word. In addition to the stigma of deicide the Jews also bore the suspicion which naturally fell on heretics of any sort. During the Middle Ages people took Christianity quite seriously, and anyone professing an unorthodox religious belief, whether he actively sought converts or not, was considered a danger to the good order of the community and to the immortal soul of any Christian exposed to him.

What the Protestant reformers did for the Jews was give the Hebrew Scriptures a much more important role in the life of the peoples of Europe than they had enjoyed previously. Among Catholics it was not the Bible but the Church which was important. The clergy read the Bible; the people did not. The people looked to the clergy for spiritual guidance, not to the Bible. Among Protestants that order was reversed. The Bible became an authority unto itself, which could be consulted by any man. Its Jewish characters—Abraham, Moses, Solomon, David, and the rest—became heroic figures, suffused with an aura of sanctity. Their doings and sayings became household bywords. It is ironic that the father of the Reformation, Martin Luther, who inadvertently helped the Jews fasten their grip on the West, detested them and vigorously warned his Christian followers against them. His book Von den Jueden und ihren Luegen (On the Jews and their Lies), published in 1543, is a masterpiece. Luther’s antipathy to the Jews came after he learned Hebrew and began reading the Talmud. He was shocked and horrified to find that the Hebrew religious writings were dripping with hatred and contempt for all non-Jews…

Alas, Luther could not have it both ways. He had already sanctified the Jews by elevating the status of their history, their legends, and their religion to that of Holy Writ. His translation of the Old Testament into German and his dissemination of the Jewish scriptures among his followers vitiated all his later warnings against the Jews. Today the church he founded studiously ignores those warnings…

The great tragedy of Luther is that he failed to… recognize that no religion of Jewish origin is a proper religion for men and women of European race. When he cut himself and the majority of the Germanic peoples off from Rome, he failed at the same time to cut away all the baggage of Jewish mythology which had been imposed on Europe by Rome. Instead he made of that baggage a greater spiritual burden for his people than it already was. The consequence was that within a century of Luther’s death much of Northern Europe was firmly in the grip of a new superstition as malignant as the old one, and it was one in which the Jews played a much more explicit role. Before, the emphasis had been on the New Testament: that is, on Christianity as a breakaway sect from Judaism, in which the differences between the two religions were stressed. The role models held up to the peoples of Europe were the Church’s saints and martyrs, most of whom were non-Jewish. The parables taught to children were often of European origin. Among the Protestants the Old Testament gained a new importance, and with it so did the Hebrew patriarchs as role models, while Israel’s folklore became the new source of moral inspiration for Europe. Perhaps nothing so clearly demonstrates the change, and the damage to the European sense of identity which accompanied it, as the sudden enthusiasm for bestowing Hebrew names on Christian children.

The Reformation did more for the Jews than merely sanctifying the Old Testament. It shattered the established order of things and brought chaos in political as well as spiritual affairs—chaos eagerly welcomed by the Jews. Germany was so devastated by a series of bloody religious wars that it took her a century and a half to recover. In some German principalities two-thirds of the population was annihilated during the conflicts between Catholics and Protestants in the period 1618-1648, commonly known as the “Thirty Years War.” Everywhere during the 17th century the Jews took advantage of the turmoil, moving back into countries from which they had been banned (such as England), moving to take over professions from which they had been excluded, insinuating themselves into confidential relationships with influential leaders in literary and political circles, profiting from the sufferings of their hosts and strengthening their hold, burrowing deep into the rubble and wreckage of medieval society so that they could more easily undermine whatever rose in its stead. / End of Pierce’s quote

Pierce fell short. Nietzsche saw beyond what Pierce saw: Luther revitalised Christianity when it had begun to die in Rome itself! Had Cesare Borgia reached the papacy in a world without Luther, the transvaluation of values—the salvation of whites!—could’ve started from the Renaissance in Rome. But exactly the opposite happened: the Reformation and the Counter-Reformation vindicated Christianity. One thing is clear: MacDonald is not a reader of Nietzsche. If there is a quote that I have quoted more than once, it is what Nietzsche says about Luther (skip until you see § 61: here).

MacDonald wrote:

Mainstream Christianity from traditional Catholicism to mainstream Protestantism was fundamentally adaptive in terms of creating a healthy family life.

Here MacDonald is not only ignoring the subject mentioned in §2: that a cohesive family is useless to our cause if marriages in Catholic Latin America have been, for half a millennia, between white and non-white. And regarding Europe MacDonald is also ignoring the catastrophe that occurred in Portugal. After their forays into Africa the Portuguese not only imported blacks to the Iberian Peninsula, but unlike the Anglo-Germans in North America who originally did not marry them, the Portuguese immediately proceeded to stain their blood forever, courtesy of an Iberian, Recceswinth-like Christianity that didn’t care about racial preservation.

MacDonald writes about the traditional family in Christendom ignoring what happened in immense territories where Catholicism had a grip on the white psyche. And even in the US where miscegenation was not perpetrated for quite some time, the havoc that Puritans caused for their infatuation with the sacred book of the Jews can be seen in the names they gave their white children. Pierce is worth quoting again. He wrote:

Even before the Reformation a few Jewish names had been adopted by Europeans, but they were in most cases variations of the names of Christian saints of Jewish race: John (Heb. Johanan), Matthew (Heb. Mattathiah), Mary (Heb. Miriam), Ann (Heb. Hannah, supposedly the name of the maternal grandmother of Jesus). In addition, a few other purely Hebrew names had come into fairly common usage in parts of Christian Europe prior to Luther’s time: Adam, Daniel, David, Michael, Elizabeth, and Sarah are examples. During the l7th century, however, practically every name from the Old Testament came into general use. The madness reached its height among the Puritans, who scorned the names of their own ancestors and christened their offspring with such atrociously alien appellations as Israel, Amos, Ezekiel, Lemuel, Deborah, Reuben, Esther, Abner, Samuel, Nathan, Noah, Ephraim, Gideon, Jesse, Rachel, Susannah, Leah, Elihu, Abigail, Benjamin, and Abraham. The Puritans brought this pernicious habit with them to America, and Hebrew names were more common in the New World than European names during the Colonial period. / End of William Pierce’s quote

Don’t be surprised, professor MacDonald, that the US became the #1 philo-Semitic country of the world! So what’s the primary cause of white decline, Judaism or Christianity? What’s worse: the external enemy—the Jew—or the traitor—the Christian?
 

§ 7

Comment by Vig

Reading the comments here it shows how quickly attention steers away from the core topic and gets into the distraction of details.

As I have understood the issue here is that a reputed academic scholar has made significant statements as a result of a serious psychological research into the causes of the downfall of the culture and influence of the white Europeans. All this clearly under the banner of a conservative and right wing oriented view, which led him to the conclusion that Jewdom is the ultimate culprit of the (our) downfall.

Then the question arises, as Cesar has put forward on many occasions, that a man of such academic reputation as KMD has not dared to make the next logical step in his research and expose the phenomenal similarity between Judaism and Christianity?

Lack of courage, unwillingness or just lack of depth? Respectable as he may be he did not have the guts to be like a Nietzsche and dig till rock bottom, and criticize his own paradigms.

If you ask me the whole thing of academic debate especially in the field of the “alpha sciences” like psychology, is very often sheer sophistry. To see what the words really stand for you have to meet the author in person. Then why is this Christianity again and again creeping around the corner?

Because it is so deeply ingrained in our value system that it has become sub conscious. Then the question arises how much suffering will be needed to bring this festering wound to the surface?

If the more representative figures of the white nationalist movement fail to open up to the issue of the corrupting influence of Christianity, that means they did not have the existential experience that allowed you and me to understand the human psyche on a deeper level than the level that they are mentally operating on.

On that basis indeed white nationalism is a flawed initiative.

What I mean here is that traumatic experiences can initiate an emotional maturity that is beyond the retarded state that western humanity is in at the moment.

I think it is not negation but simple incapacity from their side.

The fact that there will come no answer from that side is because their whole social life has been narrowed down to the verbal, intellectual Hegelian discourse and exchange of ideas, while the answer to our crisis cannot be addressed on this level at all.

It is an ego problem. The ego blocks the expression of certain inner states that, if expressed, would indicate that one is emotionally and instinctively degenerated if at all recognized as such.

To have an authentic knowledge of one’s emotional and instinctive nature that makes the use of intellectual projections absolutely unnecessary, has become very rare for western man. Eine Kulturkrankheit.
 

§ 8

Kevin MacDonald wrote:

As I write this in the summer of 2020, we are experiencing what feels like the end game in the Jewish conquest of white America.

End game of the Jewish conquest or of the Christian conquest of the Aryan soul? Has MacDonald read the words of Joseph Walsh on the sidebar?: The deep-seated death-wish that seems to have taken hold of the collective subconscious psyche of the Aryan race after Hitler’s death is I believe a consequence of centuries of Jewish brainwashing via Christianity and its secular offshoots.

Once the majority of Aryans had rejected Hitler they embraced what remained of Christianity, Christian ethics, with a vengeance. Aryans are aware of what our race is capable of becoming from the photos and films of NS Germany and many of them hate and fear their own race’s potential for greatness due to attachment to an irrational morality and so our race is in a sort of self-destruct mode.

If the National Socialists had won the Second World War our race would not have entered into this intense struggle to overcome the oldest and most effective weapon of the Jews, Christianity. So this post-1945 struggle with the mental disease of Christianity does serve a purpose in that it will either destroy us for good or make us even stronger.

Before Aryans can annihilate the biological Jew on the physical level they must destroy the alien Jewish mind virus on the mental level by overcoming Christian morality. /End of Walsh’s quote

But MacDonald wrote:

I agree entirely with Corey’s conclusions and recommendations for a revival centered around the adaptive aspects of Christianity…

And what are Giles Corey’s conclusions and recommendations? Corey wrote, as quoted by MacDonald:

We must not tolerate subversion. Liberalism must go; we cannot afford to repeat the mistakes of the Enlightenment. We cannot afford to countenance any further anti-American, anti-family, anti-white speech, and this should be reflected in a new Constitution. Just as conservatism was not enough, the United States Constitution was not enough, with gaps that left it gaping wide for judicial “interpretation.” For another thing, we must circle the wagons and inculcate the Männerbund, restraining our individualism at least for the time being. For another, we must return to (((our Lord and Savior))).

I have added the triple parentheses to MacDonald’s quote of Corey. What these guys don’t know is that, as a commenter put it, thinking you can aid in saving the white race while, at the same time, bending the knee to Jewish deities—Yahweh and Yeshua—is some kind of combination of insane, dishonest, cowardly, naive, or very stupid. To bottom line it, it won’t and can’t work (see Ferdinand Bardamu’s complete essay that MacDonald rejected for his webzine: here).

This demolition that I have made of such a respected figure in white nationalism moves me to leave this site with these last entries for a period of time without adding new entries, although I will be answering the comments that don’t get off the subject of MacDonald and the Christian question.

Finally, even though I left the essay by a Spaniard, ‘Rome against Judea; Judea against Rome’ linked in a sticky post for a long time, it doesn’t seem that many visitors have noticed that that essay appears in Part I of The Fair Race, the PDF of which can be accessed on the sidebar. So I have no choice but to publish it in PDF separately and put it back in a sticky post. It is a shame that people like MacDonald have not read an essay that I consider central to understanding this site.

Especially the ‘Judea against Rome’ section of that essay explains the Jewish question better than any article MacDonald has published on The Occidental Observer, as the Spanish writer goes to the historical roots of the darkest hour in the West.

I’m still alone

One of the things that strike me when I say that I am speaking to myself is that some respond that they are listening to me, or that they have learned about anti-Christian matters thanks to this site. The reality is that that would be only one aspect of being accompanied.

A few days ago I quoted once again what Nietzsche said of Luther. This monk, instead of kneeling in Rome grateful for the transvaluation of visual values that had started at the very headquarters of Christendom, none of that impacted him, but returned to his dark Germany to write religious texts.

White nationalism is a basically American phenomenon. All major websites are American, not European. Europe died after World War II when two Judaised nations to the core annihilated it. But we should not blame Roosevelt’s US and Stalin’s SU one hundred percent, as both socio-political experiments were two branches that emerged from the same egalitarian baobab that began to engulf the West right after the French Revolution.

White nationalism being basically an American phenomenon, a descendant of the Calvinist Puritanism of the first colonists, is blind to the values that the Renaissance advocated: the plastic and visual arts. If we remember the texts of Evropa Soberana, a European from the westernmost part of Europe, for the Greeks and the Romans the beauty of the statuary and the temples, more than the texts—not all of them could read—was central. Remember what Greg Johnson said in the comments section of The Occidental Observer in 2012: ‘We need a regime that (1) bans pornography and (2) erects statues of gorgeous naked nymphs and athletes in every public square and crossroads’.

The texts of white nationalism, including the ones Johnson posts on his webzine, bore me (worst of all is the very verbose Unz Review whose admin is a Jew). They are a direct result of those who conquered the American continent, alienated in the Old Testament ethos and consequently inspired by Judaic legalisms and moralising rather than by the visual arts. Unlike these Judaised whites, what interests me is the beauty of nymphs, sylphs, and dryads (and it doesn’t bother me in the least that some pederasts include androgynous ephebes in the list).

Instead, the pundits of white nationalism, even those who have read Nietzsche, as little and prudish Luthers are blind not only to the beauty of the Aryan body, insofar their webzines don’t dream about it in every crossroad, but blind also about the squares that should inspire them to create the ethnostate. Remember ‘What Did Ancient Rome Look Like?’ that I embedded not long ago!

If I am alone it is because I have not been understood when I speak of the transvaluation. Perhaps many believe that I am still referring to texts or cold reason, when what I want is an ethnostate whose architecture resembles the Rome that appears in the aforementioned video.

The anti-white climate of our time is exactly the reverse of the dream of putting gorgeous naked nymphs and ephebes in every public square and crossroads. If contemporary racialists had already transvalued their values, instead of verbose texts that few read they would show in their webzines that beauty.

This is one of the reasons why I am not in the least concerned that the insane American negrolatres, and the blacks themselves, are smashing white male statues in America. All the statues knocked down by BLM and the antifa have been statues of clothed Christians: statues that had to be thrown away anyway after the Nietzschean revolution. What we need throughout the re-conquered West are thousands of completely naked pagan statues showing Aryan beauty in their full frontal glory.

To save the race, values must be revalued, and that means understanding things as inconceivable to American racists as what I said to European Vig these days in the context of how music would sound like if Christianity had not murdered our souls.

Wagner vs. Bach, 2

I invite visitors who like classical music to watch an hour-and-a-half documentary: ‘Bach: A Passionate Life’. The host of the documentary informs us that, when Luther took refuge in a castle, he believed that the devil was stalking him from the ceiling. Compare such dark paranoia with the return to the artistic spirit that then reigned in Renaissance Rome!

In that room the dark monk, Luther, translated the New Testament using many German dialects, thus creating a unified language for that nation. In one of my previous posts I said that all western nations since Constantine, except for the brief reigns of Julian the Apostate and Hitler, should be considered quackery from the new point of view. The reason why the Germans allowed themselves to be brainwashed so easily since the US-imposed Diktat is explained if we see that the inertia of their culture was infinitely more Christian than the occult paganism of the Third Reich. In other words, what succeeded again in WW2 was, as happened after the assassination of Julian, the grip that the Christian archetype holds over the white man’s psyche.

Compare my point of view with what even a racist revolutionary, a non-Christian, wrote in one of his novels. Harold Covington envisioned a dispute between Christians and pagans, both freedom fighters for the 14 words, during the racial revolution: a dispute that was only resolved when the pagans allowed that the hymn of the new Aryan republic was… a hymn that Luther had composed! Naturally, neither the late Covington nor his secular followers that can still be heard once a month on Radio Free Northwest knew that Christianity and the JQ are one and the same.

These Luther hymns went perfectly in line with the central goal of Bach’s life, as we are informed after minute 29 of the documentary linked above: ‘A well-regulated church music to the glory of (((God)))’. Those were Johann Sebastian Bach’s words: the words of the grandfather of all the composers! But without putting triple parentheses now, after the 45th minute of the documentary a writer confesses to us, when we hear Partita for Violin No. 2 in the background, that this sort of musical soliloquy ‘would convince me that there is a God’.

This is most interesting because that Partita is the music solo I have heard the most from Bach, and although it is secular (i.e., non-sacred music) it perfectly portrays the feeling of the child of my dream in my previous post: that what for my father (or Christians) seemed sublime to me it seems hellish. Infernal not in the sense of today’s degenerate music, but in another sense. Just as Gothic cathedrals represent magnificent art, much of Bach’s music (and even Beethoven’s quartets) transports me to that gargoyle-filled nightmare world of which I want nothing more than a return to a musically enlightened world.

Please understand me well. Unlike those Neanderthals who don’t understand the music of Bach, Beethoven or Wagner, since my parents were musicians by profession I did understand them. But it is the dark Zeitgeist that, as in my dark cathedrals series of dreams, bothers me even though I recognise that the Partita is a masterpiece. Curiously, when after getting used to listening to it on violin I once heard the same Partita by Bach, but this time versioned for classical guitar, the gargoyles disappeared and I was finally able to enjoy it. Something similar happens to me with the church organ and the harpsichord: I cannot hear them except when the pieces are versioned for other classical instruments, although more modern. It is the Christian Era Zeitgeist that irritates me, and to understand my subjectivity I must translate another page of El Grial:
 

______ 卐 ______

 

What impresses me about this historical revisionism is the clairvoyance of the teenager I was, whom my parents and a psychoanalyst destroyed at the time. He saw things as they were, and compared the loss of his beautiful life with the loss of the ancient Hellas. For the adolescent Caesar, the best of his Palenque had been his ‘Greek’ stage, and the stage after November 1974 was like the fourth century and subsequent European centuries. How I remember the way in which I then projected that drama on the image of an LP that my father liked, that we called the Hercules Mass.

I was deeply hurt by the transition from the world of the Greeks and the Romans to Christendom; and the face of the lad on the cover of the album, together with the Kyrie of Josquin des Prés, represented the fateful transit: sculpture and music that, in my adolescent mentality, I thought dated from the times after Constantine. Still something of the Hellenic beauty was seen in the profile of the young man—I felt inside—and it hurt me that, unlike the jovial times of the ancient world, he was now praying with his face up (note that the female above the lad is no longer Aryan). Later I remember very vividly that, already living with my grandmother in the darkest stage of my life, I blamed my father’s Christianity for the annihilation of the beautiful youth of Athens. What I was unaware of at my seventeen is that the grandiose temples, statues, and libraries of Greco-Roman culture had been ripped apart, and adepts of the old culture marginalised and even genocided by Christians…

Now I know that the tragedy of the West in general, and the tragedy of my life in particular, are two sides of the same coin. The soul that the adolescent Caesar so projected on the downgraded ‘Greek’ of the album was killed by the same regressive forces by which the Greco-Roman world was killed: the incredible evil, stupidity, massive psychosis and envy of humans. From this angle, writing about my life has also been, in some way, writing about the western tragedy.

Wagner vs. Bach, 1

The fourth part of El Grial begins with a dream that I now translate into English:

I was walking on a street by day next to Dad, who pointed out to me, enthusiastic and joyful as his character, the great church—or wall of a great church, rather like a Gothic cathedral—while I felt real horror for the (not glimpsed, only felt) kind of gargoyles, low relief sculptures or external figures of a very dark-stone cathedral. The contrast between the spirited Dad in pointing out to me that Christian bastion as something so positive that he even smiled at me and the horrified son—although I corresponded to Dad’s smile from my height as a child with another smile to be nice with him—couldn’t be greater.

Then I commented that over the years I had several dreams with that theme. I interpreted that my father lacked enough empathy to realise that traditional Catholic doctrine, which seemed so positive to him, horrified his little firstborn.

I recently said that Parsifal’s music has been one of my favourites, despite the fact that the opera characters are quasi-Christian knights that Wagner devised. Wagner’s last opus is not a hundred percent Christian insofar the script never names Christ or Christianity. Rather, it resembles the spirit of the Germanic sagas in times of Christian conversion, when something of the ancient pagan spirit was still breathed. In this first entry about how I contrast Wagner with Bach I confess that, unlike Parsifal, traditional Christian music has horrified me as much as that series of dreams with which I opened this post.

Iconoclasm, even in music, is a thorny topic. If we proclaim the transvaluation of all values the question immediately arises: What to do with the so-called sacred music after the anti-Christian revolution conquers the world? We have already seen that Nietzsche loved Parsifal’s music but abhorred its message, especially the chastity of the quasi-Christian knights. In my opinion, Wagner, Hitler’s favourite composer, is salvageable but how should we treat sacred music from his predecessors?

Unlike Richard Wagner (1813-1883) who flourished a century after the death of Johann Sebastian Bach (1685-1750) Bach had no passion for the Germanic sagas of the pagan past. On the contrary: Bach composed his music for the main Lutheran churches in Leipzig, and adopted Lutheran hymns in his vocal works. The hundreds of sacred works that Bach created are generally seen as a manifestation not only of his craft, but of his great devotion to the god of Christians: the very god of the Jews. Bach even taught Luther’s catechism as Thomaskantor in Leipzig, and some of his pieces represent it. For example, his very famous St Matthew Passion, like other works of this type, illustrates the Passion of (((Christ))) directly with biblical texts.

Compare all this with Wagner’s relatively paganised work who didn’t quote the gospel: a musician who, by introducing pre-Christian elements in his operas, was already starting to shake off the Judeo-Christian monkey from his back. But before continuing my talk about Bach I would like to quote, once again, the words of Nietzsche that appear in The Fair Race:
 

§ 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 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.

Suppers at Emmaus

In the previous thread on Christian art Berk said: ‘How and why the Italian Renaissance began to use Nordic faces in their paintings is not something I know, but it is a revolutionary act perhaps in resistance to the Christianity they faced’. I answered that maybe Nietzsche can help:

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…

Supper at Emmaus (1606, above) is a painting by the Italian master Caravaggio, housed in the Pinacoteca di Brera in Milan, Italy. Caravaggio’s work had a formative influence on Baroque painting. I told my father a long time ago that the Baroque ‘was a betrayal of the Renaissance’. He got angry and didn’t seem to understand what I was saying.

Fra Angelico began painting 200 years before the above Supper in Emmaus was completed. If we compare the blond angels and even the blond Jesus and redhead Magdalene of Fra Angelico in my previous posts with the painting by Caravaggio, we clearly see the regression towards non-Aryan characters.

Non-Aryan characters are even more obvious in this other Supper in Emmaus of 1601, also of Caravaggio, which is not located in Italy but in the National Gallery of London. Notice how the face of Jesus in this picture is wider (that is, less Nordid) than the face of Jesus in the picture above.

Why Europeans must reject Christianity, 20

by Ferdinand Bardamu

 
The Christian apologetics of Prof. Kevin MacDonald

Sociobiological accounts of Western pathological altruism are based on inferences not supported by the available empirical evidence. For example, if the individualism of European societies is the result of evolutionary adaptation under ecologically adverse conditions, a similar tendency would be found among other ethno-racial groups that evolved in the same environment. However, Eastern Europeans and Northeast Asians evolved in the same North Eurasian and Circumpolar region but remain strongly ethnocentric and collectivist.

Those arguing in favor of a European genetic basis for pathological altruism face another serious problem: for thousands of years of recorded history, there isn’t a single instance of collectively suicidal behavior among Europeans until the Christianization of Rome in the 4th century. Why this is the case requires the following explanation.

Ancient ethical norms diverged considerably from modern ones. Pity was condemned as a vice; mercy was despised as a character flaw. Mercy was viewed as the antithesis of justice because no one deserved help that had not been earned. The rational man was typically expected to be callous towards the sufferings of the less fortunate. His philosophical training in the academies had shown him that mercy was an irrational and impulsive behavior whose proper antidote was self-restraint and stoic calm in the face of adversity. In the Roman world, clementia was reserved exclusively for the vanquished in battle or the guilty defendant at trial. Weaklings and the economically disadvantaged were beneath contempt.

Life in the ancient world was quite brutal by modern Western standards. The punishments meted out to criminals—blinding, burning with coals, branding with hot irons and mutilation—were exceedingly cruel and unusual. Public entertainment was noted for its brutality. Scratching, biting, eye gouging and mauling an opponent’s genitals were accepted as legitimate tactical maneuvers for boxers and wrestlers alike. In the naumachia, armies of convicts and POW’s were forced to fight each other to the death in naval vessels on man-made lakes. Gladiatorial combat remained immensely popular for centuries, until the monk Telemachus tried to separate two gladiators during a match in the Roman coliseum. He was promptly stoned to death by the mob for his efforts. Slavery was considered a non-issue in the ancient world. Aristotle rationalized the institution by dividing men into two classes: those by nature free, and therefore capable of assuming the responsibilities of citizenship, and those who were by nature slaves. A slave was defined as chattel property bereft of the capacity to reason. This meant that he could be sexually exploited, whipped, tortured and killed by his master without fear of legal reprisal.

Racism or, more accurately, “proto-racism” was more widespread and more accepted in the ancient world than in our politically correct modern Western “democracies.” As revealed by in-depth examination of classical literary sources, the Greeks were typically ethnocentric and xenophobic. They were given to frequent generalization, often negative, about rival ethnicities. The Greeks casually and openly discriminated against foreigners based on deeply ingrained proto-racial prejudices. Ethno-racial intermarriage, even among closely related Greek ethnic and tribal groups, was universally despised. It was even regarded as a root cause of physical and mental degeneration. The absence of terms like “racism,” “discrimination” and “prejudice” in the ancient world reveals that proto-racist attitudes were not generally condemned or seen as pathological.

Greek intellectual and biological superiority was determined by their intermediate geographical position between lazy, stupid northern Europeans and effeminate, pleasure-loving Asians. The Greeks were the best of men because they had been exposed to the right climate and occupied the right soil. The Greeks looked down upon foreigners, pejoratively referring to them as “barbarians.” This was an onomatopoeia derived from Hellenic mockery of unintelligible foreign speech. Barbarians were viewed as the natural inferiors of the civilized peoples of the Mediterranean basin. Prejudice was not only directed at foreigners. Significant interethnic rivalry also existed among fellow Greeks, as demonstrated by the history of the Peloponnesian Wars. Greek patriots despised their Roman conquerors, even referring to them contemptuously as barbarians. After the conquest of Macedonia, the Romans embraced the prejudices of their Greek subjects as their own.

How do contemporary sociobiological accounts of Western pathological altruism explain this?

It has been alleged that pathological altruism was always a deeply ingrained European character flaw. The Pythagorean communism of the 5th century BC is frequently mentioned as corroborating evidence, but these practices were reserved for the intellectual elite. Much the same could be said for Stoic cosmopolitanism, which bears no similarity to the deracinated cosmopolitanism of the modern West. In the Greek variant, the intellectual gains world citizenship by living in accord with the cosmic law of universal reason; in the Roman variant, the cosmopolis is identified with the Roman patria.

The Hellenistic empire of Alexander the Great is believed by some to have been established on a morally universalist foundation. These accusations have their basis in the rhetorical amplifications and literary embellishments of chroniclers who wrote long after the exploits of Alexander. The expansion of the Greek sphere of influence in Asia was romanticized by some as implying a new world order based on an imagined brotherhood of man. This is contradicted by the historical record. In actuality, Alexander and his generals promoted a policy of residential segregation along ethno-racial lines in the conquered territories, with Greek colonists on one side and natives on the other. In the Greek view, Hellenized Egyptians, Israelites, Syrians and Babylonians were racial foreigners who had successfully assimilated Greek culture; clearly then, cultural and linguistic Hellenization was not enough to make one “Greek.”

Ancestral lineage was an important component of ancient Greek identity. Herodotus observed that the Greeks saw themselves as a community “of one blood and of one tongue.” Caracalla’s extension of the franchise to Roman provincials in 212 AD was not an act of universalism per se, but occurred after centuries of Romanization. It was done for purposes of taxation and military recruitment. This imperial legislation, known as the Antonine Constitution, did not abolish ethnic distinction among Roman citizens.

The conventional sociobiological explanation of Prof. MacDonald and others is contradicted by the pervasive brutality and ethno-racial collectivism of ancient societies. Given Christianity’s role as an agent of Western decline, no explanation will be fully adequate until this is finally acknowledged and taken into consideration. Prof. MacDonald, in an essay for The Occidental Observer, “Christianity and the Ethnic Suicide of the West”, ignores this major obstacle to his own detriment, arguing that from a Western historical perspective, Christianity was a relatively benign influence. Despite MacDonald’s eminence as an authority on 20th century Jewish intellectual and political movements, his defense of Christianity reveals a superficial understanding of history, contemporary political theory and Christian theology.

Prof. MacDonald whitewashes Christianity throughout, denying that the religion has ever been “a root cause of Western decline.” He observes that Christianity was the religion of the West during the age of European exploration and colonization, but not once does he mention that Christianity was a spent force by the late Middle Ages, having undergone a serious and irreversible decline in power and influence. Prof. MacDonald does not mention that after 1400, Christendom was no longer unified because the legitimacy of medieval ecclesiastical authority had been shattered; first, by the rediscovery of classical science and philosophy, which shook the Christian worldview to its very foundations, and second, by the Protestant Reformation, which reduced the pope to the status of a mere figurehead.

This set the stage for the large-scale dissemination of atheism and agnosticism in the 20th century. Gutenberg’s invention of the printing press, combined with the spread of mass literacy, virtually ensured that the Christian church would never again control European intellectual life. If the late medieval church had retained the same ecclesiastical and political authority it had under Pope Innocent III, European colonization and exploration of the globe would have been virtually inconceivable. For these reasons, it is more historically accurate to situate European territorial expansion within the context of resurgent pagan epistemic values, i.e. empirical rationality, intellectual curiosity and the pursuit of scientific progress for its own sake, during the Renaissance and the Scientific Revolution.

It is argued that the decline of the West has co-occurred with the decline of Christianity as an established faith, but this is incorrect. The Renaissance and the Scientific Revolution, as well as exploration and colonization that occurred along with it, were only possible because of the collapse of ecclesiastical authority in the late medieval period. This eroded the Christian stranglehold on the spread of knowledge, replacing blind faith with the pagan epistemic values of classical antiquity. The recent decline of the modern West beginning in the 1960s has co-occurred with the growing influence of a neo-Christian ethic in the public sphere, just as the decline of the ancient world co-occurred with the triumph of Christianity over the forces of paganism.

Prof. MacDonald observes that Christians have not always been consistent moral universalists in practice, but this is a non-sequitur. Marxists have not always been consistently anti-racist or multiculturalist, given Stalin’s rabid anti-Semitism, aggressive policy of national Russification, and deportation of entire ethnic populations to Siberia, but this does not change the fact that anti-racism and multiculturalism are characteristic features of Marxist orthodoxy. Since when have the inconsistent practices of a few individuals ever mitigated or excused the destructive nature of an ideology completely at odds with the biological reality of human nature? Likewise, MacDonald’s non-sequitur does not affect the central importance of spiritual equality in the Christian belief-system. Historically, Christians were divided on whether spiritual equality entailed certain real-world implications or was of purely eschatological significance.

This hopelessly muddled line of argument revolves around a nebulous definition of “traditional” Christianity, a term either alluded to or directly mentioned throughout. If traditional Christianity is supposedly good for Europeans, how can it be universalist and ethnocentric at the same time, as in the case of American abolitionists and slave-owners? Or is traditional Christianity whatever form of Christianity MacDonald finds acceptable? If this is the case, what is the point he is trying to make here? Prof. MacDonald mentions that the patristic writers frequently criticized Jewry for being obsessed with biological descent. This placed them at odds with the multicultural and multiethnic ideology of the Christian religion. But how can the patristic writers, who systematically formulated the official dogmatic orthodoxy of the church, not be representative of “traditional” Christianity? Paradoxically, MacDonald acknowledges the ancient origin of the church’s race-mixing proclivities. If he believes that the patristic writers were corrupted by egalitarian principles at a very early date, he should at least provide evidence of theological subversion.

According to Prof. MacDonald, the secular left, which initiated the cultural revolution of the 1960s, is not Christian in inspiration. This statement is egregiously wrong, revealing a profound ignorance of the philosophies of liberalism and Marxism, especially in terms of their historical development. These belief-systems originated in a Christian theological context. The core ideas of liberalism, human rights and equality, have their genesis in the careful biblical exegesis of 17th and 18th century Christian political theorists. Marxism is deeply rooted in the fertile soil of the Christian tradition, especially in the speculative Protestant rationalism of Hegel. It also draws additional inspiration from the Reformed theological principles of Luther and the communist socio-economic practices of the primitive Christian church.

The hostility between the secular left and “traditional” Christianity is emphasized to further demonstrate the non-Christian origins of Western pathological altruism. However, his observation is completely irrelevant, as both traditional and secular Christianity are essentially rival denominations within the same Christian religious tradition. The mutual hostility that exists between the two is to be expected. Furthermore, it is foolhardy to maintain that traditional or mainline Christianity has been corrupted by the secular left; given the origins of liberalism and Marxism in Christian theology and biblical exegesis, it is more accurate to say that traditional Christianity has allowed itself to be corrupted by its own moral paradigms after taking them to their logical conclusion. The Christian theological basis of social and biological egalitarianism is merely the rediscovery and application of the original ethical teachings of Jesus and the primitive church.

Prof. MacDonald says the “contemporary zeitgeist of the left is not fundamentally Christian.” He fails to realize that the liberal-leftist ideas behind Third World immigration and state-sanctioned multiculturalism have deep roots in the Christian tradition. There is a common misunderstanding, no doubt propagated by Christian apologists, that one must embrace the supernatural claims of Christian religious dogma to be considered a Christian. This contention is not supported by contemporary scholarship. For example, Unitarians reject traditional Christian orthodoxy but remain well within the Christian fold. Neo-Christianity, like Unitarianism, is a thoroughly demythologized religion, properly defined as the application of New Testament-derived ethical injunctions to the management of contemporary social and economic relations. By this definition, Liberals and Marxists are no less Christian than your typical bible-thumping “holy roller.”

If Christianity is ultimately responsible for the destruction of Western civilization, asks MacDonald, why aren’t Middle Eastern Christians destroying their own societies by aggressively pushing the same universalist and ethno-masochistic agenda? In this case, the comparison is historically flawed. The medieval Islamic conquest of Byzantine North Africa and the Near East virtually guaranteed that Middle Eastern Christianity would follow a socio-historical trajectory differing significantly from the one followed by Latin Christianity. Up until quite recently, Middle Eastern Christians inhabited a medieval world no different from the one Europeans had lived in for centuries before the dawn of the Renaissance. Middle Eastern Christians never experienced any Reformation that allowed them to shake off the tyranny of ecclesiastical authority and wrestle with the real-world implications of spiritual equality.

Furthermore, none of the conditions for a Reformation ever existed in what remained of Middle Eastern Christendom. There was no humanist movement, which meant no dramatic increase in literacy or availability of printed material. There was no rediscovery of the patristic writers or of the ancient biblical manuscripts in the original languages. Access to the original source material would have made it easier for religious dissidents to challenge ecclesiastical authority and refute long-established medieval Christian dogma. In fact, Middle Eastern Christians were dhimmis, a persecuted jizya-paying religious minority in a larger Moslem world hostile to their very survival. Given the precariousness of their legal situation in the Ottoman empire, they had no time for the finer points of biblical exegesis or theological analysis.

Prof. MacDonald states, erroneously, that in Judaism there is no “tradition of universalist ethics or for empathy with suffering non-Jews.” He is obviously not familiar with the teachings of the Old Testament: “The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.” (Leviticus 19:34) Christianity is simply the radical universalization of Hebrew ethical concern for the plight of hapless foreigners living among them; as such, it is firmly embedded within the soil of 1st century Palestinian Judaism. Although Christianity has absorbed Greek philosophical ideas because of its wide dissemination in Europe, it is obviously not a European invention.

At this point, Prof. MacDonald asks: If the “moral universalism / idealism” that is destroying Sweden is due to Christianity, how does one explain “how people can lose every aspect of Christian ideology except the ethics”? To answer this question, let us inquire into the historical genesis of the Christian religion and the identity of its earliest followers.

Christianity originated in the yearning of Palestinian Jewry for social justice while having to patiently endure the tyranny of foreign rulers. Under these harsh conditions, Jewish beliefs in a messiah acquired an unprecedented sense of urgency, eventually assuming militant and apocalyptic overtones. This sense of urgency reached a crescendo in 1st century Palestine; self-proclaimed messiahs amassed armed bands of followers poised and ready to establish the son of David on the throne of Caesar, by force if necessary. This is the environment in which the Jesus myth originated, woven together from different strands of Jewish tradition in an atmosphere of deep-seated yearning for the coming advent of a messiah. This advent symbolized the end of Roman tyranny and the establishment of the kingdom of god on earth.

Christianity’s earliest followers were drawn from the refuse of the empire. Why? Because Christianity was the first mass movement in history to give concrete expression to the inner yearning of the people for freedom from oppression and hunger. What man has not sought to escape the oppression of his masters or the poverty of his surroundings? With the rise of Christianity, like the rise of Jewish Messianic belief, the inchoate yearnings of the mob for deliverance from oppression were replaced with a vision of a new social order that would inaugurate an age of universal justice and freedom. This new vision would lead to the establishment of a worldwide communist economic system that would forever solve world poverty and hunger. In the New Testament was found a blueprint for an ideal society that would inspire generations of social reformers and leftist revolutionaries.

For centuries, it was the only widely accessible document that demanded social justice for the poor and downtrodden and the only document to propose a practical solution to the problem of social inequality: the establishment of a socially egalitarian or communist society on earth. The religion of Christianity tapped into this deep-seated, age-old psychological yearning of the masses and, for the first time in history, gave it a coherent voice. This ensured the survival of ethical Christianity long after the decline of ecclesiastical orthodoxy in the late Middle Ages, allowing it to flourish, virtually unchallenged, in the ostensibly secular milieu of the modern 21st century Western “democracies.”

As a control mechanism, ethical Christianity was remarkably flexible. It could be used to justify any social arrangement, no matter how unjust or brutal. Its promise of “pie in the sky” had a remarkably pacifying effect on the illiterate serfs, who were expected to toil on the lord’s manor for their daily bread. Feudal landowners encouraged Christian religious instruction because it produced an easily controlled and manipulated peasantry. Vassals had it drummed into their heads from the moment of birth that servants must obey their masters. The church promised them life everlasting in paradise if they faithfully observed this requirement until death.

The great rarity of the peasant revolt against serfdom reveals the shrewd pragmatism of those who used religion as a means of safeguarding the public order. Punishment for original sin and the Pauline dualism between body and spirit, among other things, provided European rulers with additional convenient rationalization for the institution of serfdom. In the right hands, the ethical pronouncements of the New Testament could be used as an agent of revolutionary change, capable of stirring up mass revolt and potentially unleashing forces that could tear apart the “vast fabric of feudal subordination.” This was demonstrated by the Peasant Revolt of 1381, ignited by the fanatical communist-inspired sermons of the renegade priest John Ball.

The concept of human rights—Christian ethical injunctions in secularized form—illustrate in concrete fashion why the morality of the New Testament managed to survive long after the decline of Christian dogmatic orthodoxy. Rights dominate the field of political discourse because they are considered by egalitarian ideologues the most effective mechanism available for ensuring (a) the equal treatment of all persons and; (b) equal access to the basic goods deemed necessary for maximal human flourishing.

This practicality and effectiveness must be attributed to the ability of rights to fulfill the secret yearning of the common people, which is to ameliorate, as much as possible, the baneful effects of oppression and want. It achieves this by demolishing the traditional social and political distinctions once maintained between aristocracy and peasantry, placing all individuals on the same level playing field. The concept of rights has allowed the masses to closely realize their age-old utopian aspirations within a liberal egalitarian or socialist context. The concept’s great flexibility means that it can be interpreted to justify almost any entitlement. Even those who openly rejected the notion of rights, such as utilitarian philosopher Bentham, were unable to devise a more satisfactory mechanism that ensured equal treatment of all.

The Marxist tradition, emerging from under different historical circumstances, never fully decoupled Christian ethical teaching from traditional orthodoxy; instead, Marxist philosophical method necessitated an “inverted” Judeo-Christian eschatological and soteriological framework, largely because dialectical materialism is primarily an inversion of Hegel’s speculative Protestant rationalism.

In Hegelian Christianity, knowledge is substituted for faith. This eliminated the “mysteries” of Christian orthodoxy by making rational self-knowledge of god a possibility for all believers. The trinity as absolute mind, and therefore reason incarnate, means that Jesus of Nazareth was a teacher of rational morality, although his ethical system had been corrupted by patristic and medieval expositors. If “the rational is real and the real is rational,” as Hegel said, history is not only the progressive incarnation of god, but god is the historical process itself. The triadic structure of the natural world, including human self-consciousness, proves that the structure of objective reality is determined by the triune godhead of Christianity.

Hegel’s interpretation of Christianity gave Marx the raw material he needed to extract the “rational kernel” of scientific observation from “within the mystical shell” of Hegelian speculative rationalism. This liberated dialectical analysis from Hegel’s idealist mystification, allowing Marx to do what Hegel should have done, before succumbing to Christian theological reflection: construct a normative science, a Realwissenschaft, analyzing the socio-economic developments within capitalism that would unleash the forces of worldwide proletarian revolution.

The secularization of Christianity preserved the religion’s ethical component, while discarding all supernatural elements. This gave us modern liberalism. In contrast, Marx turned Hegel’s Protestant theological system upside down, a process of extraction resulting in the demystification of Hegelian Christianity. In Marxist philosophy, the inversion of dialectic removes the analytical tool—the “rational kernel”—from within its Christian idealist “shell.” This is then applied to the analysis of real-world phenomena within a thorough-going materialist framework, like the internal contradictions of capital accumulation in Marxist crisis theory.

Prof. MacDonald argues for a genetic basis for moral universalism in European populations, a difficult argument to make given the historical evidence indicating a total absence of pathological altruism in the ancient world before Christianization of the Roman empire. He mentions the systematic brainwashing of Europeans and the major role of Jewish political, academic and financial influence in the ethnocide of the West, but again forgets to mention that all these cultural forces rationalize European dispossession using political ideas like universal human rights and equality, the two fundamental pillars of secularized Christianity.

Prof. MacDonald’s attempt to exculpate Christianity of being “a root cause of Western decline” is easily refuted. In the final analysis, Christianity, at least in its organized form, is the single greatest enemy of Western civilization to have ever existed.

______ 卐 ______

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On Bardamu’s essay

Instalment 17 of Ferdinand Bardamu’s essay revealed things I did not know about the history Christianity. It also reminds me of one of the passages that most haunted me of Nietzsche’s The Antichrist, which I have already quoted a couple of times but it’s worth re-quoting:

§ 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.

By the way, it is nice that Jack Halliday, as a kind of spokesman for The West’s Darkest Hour, is trying to communicate, in other forums, our message as in this thread of Occidental Dissent. I wonder if the admin of that site, a Lutheran, has been following what we have been saying about Luther, the Reformation, and Christianity in general.

But I understand the distant neighbours of the North. Here in the south all secular intellectuals, without exception, are idiots, including the criollos (in English see here and in Spanish here). It seems that the apostates of Christianity fall automatically into a much worse ideology: ethnosuicidal liberalism and cultural Marxism. But that is also courtesy of Christianity itself, as we have been seeing in Bardamu’s essay.

Since I mentioned Jack Halliday, I would like to take this opportunity to mention another commenter of this site, Spahn Ranch, who is keen to see aspects of Christianity that I couldn’t say better.

Faith of the Future, 3

by Matt Koehl

 

III. The Decline of Christianity

The imposition of Christianity on the Aryan peoples of Northern Europe had one lasting effect. It resulted in an inner tension, a disquiet—an angst—which has been a protruding feature of Western culture from its inception. Throughout the history of the West, there has always existed a soul struggle keenly felt by the more perceptive spirits of the race, occasioned by the contradiction between the inverted values and tenets of an Oriental/Semitic belief system on the one hand and the natural religious feeling of Nordic/Aryan man on the other.

If the former furnished the ideological matrix of the culture, it was the latter which provided the creative inspiration, the divine spark. Indeed, the greatest moments of Western culture as a manifestation of Aryan genius—whether expressed in a specifically Christian or extra-Christian form—occurred despite the stricture of Church dogma, rather than because of it. Dante, Chaucer, [Edmund] Spenser, Shakespeare, Milton, Goethe, Schiller, Shelley, Wordsworth, Keats, Byron, Leonardo, Michelangelo, Raphael, Botticelli, Dürer and Rembrandt all testify to this, no less than do Vivaldi, Bach, Handel, Haydn, Mozart, Beethoven, Wagner and Bruckner.

As we have seen, the external character of Christianity was greatly modified in its metamorphosis from a small Jewish cult into the mighty religion of the West. The medieval institution known as chivalry, in fact, with its refined honor code—which save for its Christian trappings more properly reflected the outlook and mores of a pre-Christian time—resulted from this very process, and provided a modus vivendi for opposing spiritual interests during the Middle Ages.

Thus, through a mutual accommodation of sorts was the underlying contradiction largely contained. And yet despite any institutional adjustment, the unease deriving from an alien idea remained latent within the fabric of the culture. The social and intellectual response to this inner tension varied. For their part, the kings, emperors and other secular rulers tended to treat the matter with cynical detachment, accommodating and offering resistance as political requirements dictated.

Among scholars and thinkers, on the other hand, there were those who, like Giordano Bruno, rose in open revolt against Church dogma. More often, however, the stirrings of disquiet were manifested in subtle attempts to orient Christian doctrine toward innate Aryan religiosity. This was particularly true of the mystics of the Middle Ages, like Scotus Erigena, Amalric of Bena and Meister Eckhart, who—going beyond the theology of the Church—looked inward into their own souls and to Nature itself to discover the kingdom of God.

It was with the Renaissance, however, that there appeared the most significant movement to challenge Church doctrine—a movement which would, in fact, set in motion an irreversible chain of events leading ultimately to the discrediting of that very doctrine as the core idea of a culture.

Now, for the first time, was the Promethean impulse able to break out of the clerical mold. Art came to express, not merely a sterile Semitic outlook, but the feelings of a Northern racial soul—a most notable development, which announced that creative vitality had stepped beyond the mythic prescriptions of the culture. The entire Judeo-Christian cosmology was called into question by new discoveries in the natural and physical sciences. Exploration across unknown seas commenced. Perhaps the most revolutionary single development of this time, however, was the discovery of movable type by Johannes Gutenberg, which enabled a much wider circulation of knowledge—knowledge other than that bearing an ecclesiastical imprimatur, knowledge transcending the basic ideology of the culture.

* * *

The most important consequence of the Gutenberg invention is to be seen in the Protestant Reformation, to which it was a contributing factor and whose development it greatly influenced. Up until the time of Martin Luther, the focus of Christian authority was the Papacy, whose word was unquestioned in matters of faith and dogma. Now, with the great schism in Christendom, a direct challenge was presented to ecclesiastical authority. It certainly was not, of course, die intent of Luther and the other dissenters to undermine or eliminate the Christian faith; rather the opposite. They merely wished to reform it. And yet, by challenging the one unifying institution of Christendom and causing a split in Christian ranks, they inadvertently opened the door to disbelief in the Christian mythos itself.

To replace papal authority in matters religious, Luther proposed to substitute the authority of the Book; and so, with the prospect of employing the Gutenberg invention, he undertook the prodigious task of translating obscure Hebrew scriptures into the German language—to the everlasting misfortune of Christianity.

It is ironic that in his quest for spiritual freedom, the Great Reformer should have rejected the despotism of the Papacy only to embrace the tyranny of the Torah and the ancient Jewish prophets. The arcane texts which had remained on musty shelves behind cloistered walls and accessible only to priests and theologians now became universal property. And now, instead of one single authority in matters of Christian exegesis, everyone—and no one—became an authority. Out of this there could be but one result: contradiction and confusion.

The effect on intelligent minds, of course, was devastating. For here it was now possible—in the best Talmudic fashion—to prove mutually exclusive points of view by reference to the same Semitic texts. Not only that, but critical examination of biblical literature gave rise to serious doubt concerning the veracity and validity of the subject matter itself, not to mention the peculiar mentality of its various authors. For the first time, perceptive minds could observe the obvious contradiction between empirical reality and what was claimed as holy writ.

Gradually there grew the inner realization that the faith itself was flawed, and creative genius began to look beyond the ideology of the Church for inspiration and direction. Even in those instances where Christian motifs continued to provide the external form for artistic expression—such as in the works of Bach, Corelli and Rubens, for example—the vital daemon which spoke was clearly extra-Christian and of a religious order transcending Church dogma.

And so even the Counter-Reformation, and the stylistic mode it inspired, succumbed to widening skepsis. A lessening of traditional belief had set in, and Aryan creativity now began to look increasingly in other directions for the divine. At the intellectual level, philosophy—which had long separated itself from theology—pursued its own independent quest for truth, while at the artistic level a succession of stylistic periods—impelled by irrepressible inner tension—sought ever newer forms of expression. Thus, the Baroque, having exploited all of its possibilities, gave way to the Rococo and the Classical, which in turn yielded to the Romantic of the last century and to the Impressionist, which has now been succeeded by the Modem era—which concludes the historical experience of the West.

* * *

Today, Christianity has reached its final stage. From both a spiritual and a scientific standpoint, its fundamental beliefs have become untenable. The advances of Aryan science have forever shattered the old Jewish myths. The cumulative impact of such figures as Copernicus, Galileo, Kepler, Newton and Darwin could not be eternally suppressed by ecclesiastical edict. When Church dogma, for example, insisted that the earth was the center of the universe and scientific investigation demonstrated otherwise, Aryan man was compelled by his innate regard for the truth to accept the latter at the expense of the former. In so doing, he came to question all other aspects of a once-sacrosanct belief system.

For the modem Church, this poses an impossible dilemma. The more it adheres to its fundamental doctrines, the more preposterous they must appear and the quicker will be its demise. On the other hand, once it attempts to reconcile itself with the findings of science by reinterpreting and redefining its basic tenets, it automatically concedes its moral position and its very reason for existence as an arbiter of truth.

The fact is that Christianity, as the dominant ideology of the West, has failed. It has exhausted all of its historical possibilities. No longer does it carry the emotional, mythic, polarizing force necessary to direct the spiritual life of a culture. Indeed, it is a spent cultural force no longer capable of adapting successfully to new organic realities.

All of this can be readily seen in the emptiness and sterility of modem cultural expression—reflecting the absence of any real spiritual values—as well as in the secularization of the Christian idea itself into liberal democracy and Marxism. Especially is this to be noted in the self-devaluation process of ecumenism and interfaith/inter-ideological dialogue, which constitutes the clearest concession by Christianity that it has failed and no longer has anything vital to offer. For once the Church admits that its doctrines are coequal with those of the nonbeliever, then what reason is there to be a believer?

It is not without significance that while the influence of Christianity is waning in the West, it is—through the sheer force of demographic pressure—gaining souls and expanding among nonwhites. Not only is this particularly true in Latin America, but also in Africa and—to a lesser extent—in Asia as well.

This development has, of course, not escaped the notice of the Church, which—with obsequious interracial posturing and attempts to divorce itself from its historical Western setting—has chosen to redirect the Christian appeal toward the colored world as the primary area of its interest and concern. In abandoning its Western role, however, Christianity has announced its conclusion as a cultural force. And so, whatever it may have traditionally represented for past generations of Europeans and North Americans no longer obtains.

Accordingly, it would be a mistake to assume that the Judeo-Christian idea has anything to offer the white peoples in their contemporary struggle for survival—that it might in any way be capable of addressing the vital needs and concerns of endangered Aryan life on this planet.

What now exists in the name of Christianity—apart from certain nostalgic, retrograde attempts to revive a historical corpse in a world of uncertainty and personal insecurity—is nothing more than fossil formalism and sterile nominalism without genuine vitality or substance, reflecting the marginal relevance of this particular ideology in today’s society. For in the face of modem realities, the Christian worldview simply has nothing more to say. It has fulfilled its historic role; it is now moribund. At best, it is irrelevant. At worst, it is an avowed enemy, a deadly menace to the Aryan race and its survival.

It may well be argued that the worst consequences of such ideological and spiritual error were far less conspicuous before the Second World War. Does the same hold true today, however, when the final effects of that error can be plainly seen? For well over a millennium now, Christianity has held a monopoly as the self-proclaimed custodian of the spiritual and moral well-being of an entire cultural order—for which one must reasonably assume that it has accepted concomitant responsibility.

What, then, are the fruits of its spiritual regime? We see them all around us. They are the symptoms of a diseased civilization: decadence, degeneracy, depravity, corruption, pollution, egoism, hedonism, materialism, Marxism and ultimately atheism. Yes, atheism. By destroying whatever natural religious feeling once existed in the hearts of our people and substituting alien myths and superstitions, it must now bear full responsibility for the diminished capacity for spiritual belief among our folk.

It will perhaps be objected that the Church itself is opposed to all of the above indesiderata. I am sorry: the responsibility for what has been claimed as a divine charge cannot be so easily evaded. Words aside, these happen to be the actual results of its earthly reign.

The Promethean spirit of Aryan man, for its part, must now look in other directions.

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!
 
__________________

[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).

Uncle Adolf’s table talk, 54

the-real-hitler

 

14th December 1941, midday

Incompatibility of National Socialism and Christianity— The Popes of the Renaissance—A poisoned source.
 
 
Kerrl, with the noblest of intentions, wanted to attempt a synthesis between National Socialism and Christianity. I don’t believe the thing’s possible, and I see the obstacle in Christianity itself.

I think I could have come to an understanding with the Popes of the Renaissance. Obviously, their Christianity was a danger on the practical level—and, on the propaganda level, it continued to be a lie. But a Pope, even a criminal one, who protects great artists and spreads beauty around him, is nevertheless more sympathetic to me than the Protestant minister who drinks from the poisoned spring.

Pure Christianity—the Christianity of the catacombs—is concerned with translating the Christian doctrine into facts. It leads quite simply to the annihilation of mankind. It is merely whole-hearted Bolshevism, under a tinsel of metaphysics.