On Richard Carrier

A depiction of Ecce Homo, as Pontius Pilate
delivers Jesus to the crowd (Antonio Ciseri, 1862).

Before reading Carrier, I imagined that there was a historical Jesus crucified by Pilate if we only eliminated all the legendary tales, miracles and resurrection stories that appear in the Gospels. As I have already said, it was not until the end of last year that I changed my mind.

Discovering the mythicists reminded me strongly of what happened to me in the 1990s with CSI literature, and especially when I read a book by Robert Sheaffer that made me doubt, for the first time, of the existence of ‘psi’. The fact is that the exegetes of the New Testament, starting with Albert Schweitzer, have been in bondage of the introjects of their parents. They could never encapsulate the viruses and malwares as I have done in my mentality.

All the liberal and even secular exegetes of the New Testament that I read since the 1980s were in bondage of parental introjects. The simplest hypothesis should have been, from the beginning, the theory of a mythical Christ because no single contemporary witness outside the Bible ever bothered to write about Jesus.

None. Zilch. Zero. Plenty of people, long after Jesus supposedly died, claimed he was real but outside the Bible, sorry: it is a tall tale. It is the same as happens with parapsychologists: they cannot conceive the inexistence of psi. By force of deep parental introjects the historicist exegetes (those who believe in a historical Jesus) cannot conceive the nonexistence of Jesus (which includes those who believe in the historicity of an ordinary, non-miraculous Jesus).

The implications of my finding of the last days of last year are tremendous. Now I see the tragedy of the West (and the demographic bubble that Christianity caused) in another way as I saw it before my December discovery. The nonexistence of Jesus crushes all Christianity and neo-Christianity in a most forceful way. Or rather, I can use Carrier et al for the thesis I’ve been advancing in this blog.

The Christian bug is incredibly stupider—stupid indeed was believing in the Gospels in the first place—than I previously thought. If what Carrier et al say is true, the result would be that the white race is even more ‘Neanderthal’ than I imagined before my December 28 discovery.

Richard Carrier may be a blue-pilled liberal as foolish as those at Columbia University where he studied. But just as we cannot dispatch the findings in physics or medicine of those who graduated there, neither can we reject what Carrier says in his book that, perhaps, I’ll start to review on Mondays.

Russo-Jewish history

Yesterday, I received from FedEx the treatise of Richard Carrier that endorses the Christ myth theory at the postdoctoral level. White nationalists who continue to believe that there is historical evidence that Jesus of Nazareth existed should obtain a copy of Carrier’s book. As I have said several times, the movement called white nationalism is schizophrenic in that, logically, there can be no such chimera as a Jew-wise movement that submits to the god of the Jews and, at the same time, loves a supposed Jewish dude called Jesus.

Yesterday I could barely tolerate a few seconds of the recent YouTube conversation between Richard Spencer, James Edwards and Kevin MacDonald precisely because of these internal contradictions that did not exist in the upper echelons of Nazi power. And it was precisely the Nazis who wanted to destroy the Soviet Union in which the genocidal Jews played a fundamental role. Precisely because white nationalists are more bourgeois than revolutionary, I fear that in the not too distant future the United States will become an open field of extermination at the mercy of Jews similar to Stalin’s willing executioners.

Solzhenitsyn only wrote two non-fiction books: The Gulag Archipelago and 200 Years Together. No wonder that the second of these books, which deals with Russo-Jewish history, has not been translated by recognised publishers in the Judaized United States. The good news is that Solzhenitsyn’s second non-fictional book has been translated for dissidents like us, who are only allowed to discuss these things on the internet.

I suggest saving the PDF of 200 Years Together on your hard disk. The PDF will become handy when the US becomes like the SU. I want to read it in the coming weeks and months and add some quotes on this site. For the moment, this is the table of contents:

Aleksandr Solzhenitsyn
200 Years Together

Volume 1 – The Jews Before the Revolution:

Chapter 1: Before the 19th Century (translated by R. Butler and J. Harris)
Chapter 2: During the Reign of Alexander I
Chapter 3: During the Reign of Nicholas I
Chapter 4: During the Period of Reforms
Chapter 5: After the Murder of Alexander II
Chapter 6: In the Russian Revolutionary Movement
Chapter 7: The Birth of Zionism
Chapter 8: At the Turn of the 20th Century
Chapter 9: During the Revolution of 1905
Chapter 10: During the Period of Duma
Chapter 11: The Jewish and Russian National Consciousness Prior to WWI
Chapter 12: During World War I
Volume 2 – The Jews in the Soviet Union:

Chapter 13: The February Revolution
Chapter 14: During 1917
Chapter 15: Among Bolsheviks
Chapter 16: During the Civil War
Chapter 17: Emigration Between the Two World Wars
Chapter 18: In the 1920s
Chapter 19: In the 1930s
Chapter 20: In the Camps of GULAG
Chapter 21: During the Soviet-German War
Chapter 22: From the End of the War to Stalin’s Death
Chapter 23: Before the Six-Day War
Chapter 24: Breaking Away from Bolshevism
Chapter 25: Accusing Russia
Chapter 26: The Beginning of Exodus
Chapter 27: About the Assimilation
Author’s Afterword

Law’s article

Further to my previous post. I’ve now read the article by philosopher Stephen Law (pic) and largely agree with the two principles he discusses. However, Law is wrong that Carl Sagan invented the principle ‘extraordinary claims require extraordinary evidence’. I discovered such principle in the writings of CSICOP writers before Sagan became famous. The second principle however is an original of Law:

Where testimony/documents weave together a narrative that combines mundane claims with a significant proportion of extraordinary claims, and there is good reason to be sceptical about those extraordinary claims, then there is good reason to be sceptical about the mundane claims, at least until we possess good independent evidence of their truth. [emphasis added]

Lew is talking about the historicity of the mundane, or non-miraculous, gospel narratives. Those who watched Carrier’s lecture embedded in the previous post will remember his presentation of the field of New Testament studies as divided into three competing viewpoints:

(1) Christian historicity: Jesus was an amazing famous superman who could walk on water and shit—the majority of so-called biblical scholars in the US believe this.

(2) Secular historicity: Jesus was an ordinary man, whom no one noted but a few fanatical observers. The Gospels are mostly fiction, but there are kernels of historical truth in them. This is what I used to believe up to the last week, when I discovered mythicism or:

(3) Secular non-historicity: Jesus was the name of a celestial being, subordinate to god, with whom Saul/Paul hallucinated conversations. The Gospel began as a mythic allegory about the celestial Jesus, set on earth, as most myths then were (e.g., the god Osiris).

Law elaborates his second principle in the context of the three competing theories to explain the origins of Christianity. His conclusion is that secular non-historicity is the best approach to explain it.

Regular visitors of this site will remember that I have mentioned the work of Albert Schweitzer while discussing the (quixotic) quest of the historical Jesus. Yesterday I was struggling with myself as to who was right, Schweitzer or Carrier. Schweitzer’s view was that the apocalyptic Jesus makes historical sense from the viewpoint of secular historicity because his prophecy was unfulfilled (‘Truly I tell you, some who are standing here will not taste death before they see the kingdom of God’).

Law’s piece resolved my doubts in a more parsimonious way than Schweitzer because the New Testament ‘is a story developed by myth-makers who had certain radical ethical and other views (e.g. the Kingdom of God being imminent) that they wanted others to accept’. Since those who advanced apocalyptic eschatology were Paul (in his very first epistles), Mark and Matthew, it is unnecessary to postulate a historical Jesus in the secular historicity sense. Per Occam’s razor and Law’s second principle, considering the evangelists’ books as the product of mere literary fiction is enough.

I was raised as a Catholic in the 1960s and 70s and then became an eschatologist (William Walter’s ‘Eschatology’ is a schismatic cult originated in Christian Science). After I left the cult, since the middle 1980s through the middle 1990s I became interested in secular historicity and did not change my views on the so-called historical Jesus until last week. However, I doubt that those who have not struggled with religious parental introjects will find this post interesting.

My biography aside, I believe that the ultimate truth about the origins of Christianity is pivotal to save the white race from extinction. Those white nationalists who are traditional Christians have stagnated in Christian historicity, and many secular WNsts assume that the second stage, secular historicity, is the most plausible one. What whites need is a complete rejection of the New Testament, even the notion of a non-miraculous historical Jesus, as the NT was largely written by men of Semitic origin.

If universal, Christian-inspired love, is murdering the Aryan race what we need is full apostasy from Judeo-Christianity. This means that we should consider secular non-historicity or mythicism seriously.

Mythicism, a closer look

The last few days I have been immersed in the videos and lectures of Richard Carrier about the Christ myth theory, to the extent that his views are shaking my previous point of view about the so-called historical Jesus (yesterday I ordered his latest book, On the Historicity of Jesus: Why We Might Have Reason for Doubt). In this lecture Carrier was younger than he is today but it is a good starting point for his work:

Today I will be reading the article of another mythicist, Stephen Law, published in Faith and Philosophy 2011, Volume 28, Issue 2, April 2011, pages 129-151, which abstract says:

The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed—a principle I call the contamination principle—entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of independent evidence for an historical Jesus, remain sceptical about his existence.

Law’s full article, ‘Evidence, Miracles and the Existence of Jesus’ can be read: here.

Published in: on December 31, 2018 at 12:54 pm  Comments (4)  
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On mythicism and Luke

Watching the video that a commenter recently suggested to me I made a discovery.

The atheist Richard Carrier (pic) is one of the foremost exponents of the Christ myth theory or mythicism. He has even responded to what I consider the strongest argument on the part of secular exegetes about the existence of the historical Jesus.

Remember that we have said that there are seven genuine epistles of Paul. In one of the oldest Paul speaks of the ‘brother of the Lord’. Based on what Paul says in Galatians 1:19 another atheist exegete, Bart Ehrman, believes that this is the strongest argument for thinking about the historicity of a historical Jesus (that is, a Jesus without miracles to distinguish him from the Christ of dogma). Before reading Carrier, I did not know that the mythicists had answers to this argument.

Regardless of who is right, Ehrman or Carrier regarding Galatians 1:19, what impressed me most about one of the conferences of Carrier was what he says about Luke the Evangelist.

From our point of view, it is essential to know if the writers of the New Testament were Hellenized Jews or not. We have already seen that it is highly suspicious that the first gospel from the point of view of chronology, that of Mark, was written right after the destruction of the Temple in Jerusalem. In case Mark was a Hellenized Jew, this smells like a Jewish psyop or subtle revenge on the Hellenes (whites in the Roman Empire).

Yesterday that I watched Carrier’s YouTube lecture ‘Acts as Historical Fiction’, in 23:49 I came across this quote from Steve Mason, a specialist on Josephus, who wrote his history of Judea before Luke wrote his gospel. Mason tells us:

Almost every incident [of Judean history] that [Luke] mentions turns up somewhere in Josephus’ narratives… [And the] coincidence… of aims, themes and vocabulary… seems to suggest that Luke-Acts is building its case on the foundation of Josephus’ defense of Judaism.

Since the gospels claim that Holy Family were Jews, and Paul was a Jew, finding out the ethnicity of the evangelists ought to be fundamental for us (as is finding out the ethnicity of the bishops of Constantine and the bishops of the following Roman emperors that destroyed the Aryan culture).

For a single video of Carrier explaining his work, see: here.