A passage from a Tom Sunic piece
on The Occidental Observer:

Most White Americans and Europeans, even those with a strong racial identity, can barely stand criticism of Christian ecumenical and multiracial trappings. It is often overlooked that the higher Catholic clergy, both in Europe and the US, is a prime advocate of non-European arrivals…

Hence a dilemma for many racially and ethnically aware White Christians in the US and Europe. On the one hand they are well aware of the destructive nature of multiculturalism, while on the other they cannot ignore early Christian sermons for a multiracial and global society, as put forward by St. Paul’s Epistles to Galatians (3:28): “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”

The task of creating White homelands won’t be easy.

The type “Jesus”


by Friedrich Nietzsche

Note of the Editor: I reproduce the following explosive fragment (for the 19th century mentality) of the Spring of 1888, that was not published in German until 1970, because of this comment in the previous thread:

Jesus is the counterpart of a genius: he is an idiot. You feel his inability to understand a reality: he moves in circles around five or six terms, which he formerly heard and gradually understood, i.e., has understood them wrongly—he has them in his experience, his world, his truth—the rest is alien to him. He speaks words used by anyone—but he does not understand them like everyone; he only sees his five, six floating concepts. That the real mannish instincts—not just the sex, but also those of struggle, pride, heroism—are never woke up at him; that he remained as backward and childish as the age of puberty, that belongs to a certain type of epileptic neuroses.

Jesus is unheroic in his deepest instincts: he never fights. He who looks something like a hero in him, as Renan, has vulgarized the type into the unrecognizable.

Take heed of his inability to comprehend something spiritual: the word for spirit is in his mouth misunderstanding! Not the faintest whiff of science, taste, mental discipline, logic has fanned this idiotic saint: as little as it has touched his life. —Nature? Laws of Nature?— No one has revealed him that Nature exists. He knows only moral effects: a sign of the lowest and most absurd culture. This must be noted: Jesus is an idiot surrounded by a very clever people—only that his disciples were not that smart. Paul was absolutely not an idiot! From it depends on the history of Christianity.

Published in: on December 19, 2015 at 11:19 pm  Comments (10)  

Uncle Adolf’s table talk, 37



21st October 1941, midday
Prophetic sense of Julian the Apostate—The Aryan origin of Jesus—Distortion of Christ’s ideas—The Road to Damascus—Roman tolerance—Materialism and the Jewish religion—Christian problem—The mobilisation of the slaves—St. Paul and Karl Marx—Final solution.

When one thinks of the opinions held concerning Christianity by our best minds a hundred, two hundred years ago, one is ashamed to realise how little we have since evolved. I didn’t know that Julian the Apostate had passed judgment with such clear-sightedness on Christianity and Christians. You should read what he says on the subject.

Originally, Christianity was merely an incarnation of Bohshevism the destroyer. Nevertheless, the Galilean, who later was called the Christ, intended something quite different. He must be regarded as a popular leader who took up His position against Jewry. Galilee was a colony where the Romans had probably installed Gallic legionaries, and it’s certain that Jesus was not a Jew. The Jews, by the way, regarded him as the son of a whore—of a whore and a Roman soldier.

The decisive falsification of Jesus’s doctrine was the work of St. Paul. He gave himself to this work with subtlety and for purposes of personal exploitation. For the Galilean’s object was to liberate his country from Jewish oppression. He set himself against Jewish capitalism, and that’s why the Jews liquidated him.

Paul of Tarsus (his name was Saul, before the road to Damascus) was one of those who persecuted Jesus most savagely. When he learnt that Jesus’s supporters let their throats be cut for His ideas, he realised that, by making intelligent use of the Galilean’s teaching, it would be possible to overthrow this Roman State which the Jews hated. It’s in this context that we must understand the famous “illumination”. Think of it, the Romans were daring to confiscate the most sacred thing the Jews possessed, the gold piled up in their temples! At that time, as now, money was their god.

On the road to Damascus, St. Paul discovered that he could succeed in ruining the Roman State by causing the principle to triumph of the equality of all men before a single God—and by putting beyond the reach of the laws his private notions, which he alleged to be divinely inspired. If, into the bargain, one succeeded in imposing one man as the representative on earth of the only God, that man would possess boundless power.

The ancient world had its gods and served them. But the priests interposed between the gods and men were servants of the State, for the gods protected the City. In short, they were the emanation of a power that the people had created. For that society, the idea of an only god was unthinkable. In this sphere, the Romans were tolerance itself. The idea of a universal god could seem to them only a mild form of madness—for, if three peoples fight one another, each invoking the same god, this means that, at any rate, two of them are praying in vain.

Nobody was more tolerant than the Romans. Every man could pray to the god of his choice, and a place was even reserved in the temples for the unknown god. Moreover, every man prayed as he chose, and had the right to proclaim his preferences.

St. Paul knew how to exploit this state of affairs in order to conduct his struggle against the Roman State. Nothing has changed; the method has remained sound. Under cover of a pretended religious instruction, the priests continue to incite the faithful against the State.

The religious ideas of the Romans are common to all Aryan peoples. The Jew, on the other hand, worshipped and continues to worship, then and now, nothing but the golden calf. The Jewish religion is devoid of all metaphysics and has no foundation but the most repulsive materialism. That’s proved even in the concrete representation they have of the Beyond—which for them is identified with Abraham’s bosom.

It’s since St. Paul’s time that the Jews have manifested themselves as a religious community, for until then they were only a racial community. St. Paul was the first man to take account of the possible advantages of using a religion as a means of propaganda. If the Jew has succeeded in destroying the Roman Empire, that’s because St. Paul transformed a local movement of Aryan opposition to Jewry into a supra-temporal religion, which postulates the equality of all men amongst themselves, and their obedience to an only god. This is what caused the death of the Roman Empire.
Raphaels_study_St Paul Athens

Raphael’s studio on Saul predicating in Athens

It’s striking to observe that Christian ideas, despite all St. Paul’s efforts, had no success in Athens. The philosophy of the Greeks was so much superior to this poverty-stricken rubbish that the Athenians burst out laughing when they listened to the apostle’s teaching. But in Rome St. Paul found the ground prepared for him. His egalitarian theories had what was needed to win over a mass composed of innumerable uprooted people.

Nevertheless, the Roman slave was not at all what the expression encourages us to imagine to-day. In actual fact, the people concerned were prisoners of war (as we understand the term nowadays), of whom many had been freed and had the possibility of becoming citizens—and it was St. Paul who introduced this degrading overtone into the modern idea of Roman slaves.

Think of the numerous Germanic people whom Rome welcomed. Arminius himself, the first architect of our liberty, wasn’t he a Roman knight, and his brother a dignitary of the State? By reason of these contacts, renewed throughout the centuries, the population of Rome had ended by acquiring a great esteem for the Germanic peoples. It’s clear that there was a preference in Rome for fair-haired women, to such a point that many Roman women dyed their hair. Thus Germanic blood constantly regenerated Roman society.

The Jew, on the other hand, was despised in Rome. Whilst Roman society proved hostile to the new doctrine, Christianity in its pure state stirred the population to revolt. Rome was Bolshevised, and Bolshevism produced exactly the same results in Rome as later in Russia.

It was only later, under the influence of the Germanic spirit, that Christianity gradually lost its openly Bolshevistic character. It became, to a certain degree, tolerable. To-day, when Christianity is tottering, the Jew restores to pride of place Christianity in its Bolshevistic form.

The Jew believed he could renew the experiment. To-day as once before, the object is to destroy nations by vitiating their racial integrity. It’s not by chance that the Jews, in Russia, have systematically deported hundreds of thousands of men, delivering the women, whom the men were compelled to leave behind, to males imported from other regions. They practised on a vast scale the mixture of races.

In the old days, as now—destruction of art and civilisation. The Bolsheviks of their day, what didn’t they destroy in Rome, in Greece and elsewhere? They’ve behaved in the same way amongst us and in Russia.

One must compare the art and civilisation of the Romans—their temples, their houses—with the art and civilisation represented at the same period by the abject rabble of the catacombs.

In the old days, the destruction of the libraries. Isn’t that what happened in Russia? The result: a frightful levelling-down.

Didn’t the world see, carried on right into the Middle Ages, the same old system of martyrs, tortures, faggots? Of old, it was in the name of Christianity. To-day, it’s in the name of Bolshevism. Yesterday, the instigator was Saul: the instigator to-day, Mardochai. Saul has changed into St. Paul, and Mardochai into Karl Marx.

By exterminating this pest, we shall do humanity a service of which our soldiers can have no idea.

Uncle Adolf’s table talk, 52


Night of 1st December 1941

German women married to Jews — “Decent” Jews — The Jews and the Fourth Commandment—The preservation of the race.


Walter Hewel questioned whether it was right to reproach a woman for not having taken the decision, after 1933, to obtain a divorce from a Jewish husband. He questioned, incidentally, whether the desire to obtain a divorce in such circumstances did not rather betoken a conformism that, from a humane point of view, was not very creditable.

G.D. interposed that the fact that a German woman had been capable of marrying a Jew was the proof of a lack of racial instinct on her part, and that one could infer from this fact that she had ceased to form a part of the community. The Fuehrer interrupted: Don’t say that. Ten years ago, our intellectual class hadn’t the least idea of what a Jew is.

Obviously, our racial laws demand great strictness on the part of the individual. But to judge of their value, one mustn’t let oneself be guided by particular cases. It is necessary to bear in mind that in acting as I do I am avoiding innumerable conflicts for the future.

I’m convinced that there are Jews in Germany who’ve behaved correctly—in the sense that they’ve invariably refrained from doing injury to the German idea. It’s difficult to estimate how many of them there are, but what I also know is that none of them has entered into conflict with his co-racialists in order to defend the German idea against them. I remember a Jewess who wrote against Eisner in the Bayrischer Kurier. But it wasn’t in the interests of Germany that she became Eisner’s adversary, but for reasons of opportunism. She drew attention to the fact that, if people persevered in Eisner’s path, it might call down reprisals on the Jews. It’s the same tune as in the Fourth Commandment. As soon as the Jews lay down an ethical principle, it’s with the object of some personal gain!

Probably many Jews are not aware of the destructive power they represent. Now, he who destroys life is himself risking death. That’s the secret of what is happening to the Jews. Whose fault is it when a cat devours a mouse? The fault of the mouse, who has never done any harm to a cat?

This destructive rôle of the Jew has in a way a providential explanation. If nature wanted the Jew to be the ferment that causes peoples to decay, thus providing these peoples with an opportunity for a healthy reaction, in that case people like St. Paul and Trotsky are, from our point of view, the most valuable.

By the fact of their presence, they provoke the defensive reaction of the attacked organism. Dietrich Eckart once told me that in all his life he had known just one good Jew: Otto Weininger, who killed himself on the day when he realised that the Jew lives upon the decay of peoples.

It is remarkable that the half-caste Jew, to the second or third generation, has a tendency to start flirting again with pure Jews. But from the seventh generation onwards, it seems the purity of the Aryan blood is restored. In the long run nature eliminates the noxious elements.

Published in: on September 16, 2015 at 8:31 pm  Comments (1)  

Uncle Adolf’s table talk, 147


5th July 1942, evening

Falsification of war communiqués—Switzerland believes the Jewish lies—Britain in the hands of the Jews—Conservation of our racial integrity—Farcical success of Saint Paul.

Commenting on a completely false Soviet war communiqué which had been published in the Swedish and Swiss Press as well as in that of Britain and America, the Fuehrer said: These communiqués are typical Jewish fabrications. Although they do not even give names of places, they are nevertheless published by news agencies all the world over; and the explanation is, of course, that these agencies themselves are for the most part in the hands of Jews.

Unfortunately, this Jewish twaddle is being accepted without question not only in Britain and America, but also in Sweden and Switzerland.

Thanks to the development of National Socialist Germany, I firmly believe, if only on purely biological grounds, we shall succeed in surpassing the British to such an extent that, with one hundred and fifty to two hundred million Germans, we shall become the undisputed masters of the whole of Europe.

A recrudescence of the problem Rome or Carthage in the new guise of Germany or Great Britain is not, in my opinion, possible. For the result of this war will be that, whereas in Britain each additional million of population will be an additional burden on the island itself, the increasing growth of our own races will have open to them horizons of political and ethnological expansion which are limitless.

Further, any alleviation of the overcrowding of towns by a movement back to the land is not possible in Britain, for this would necessitate an immediate revolution of the whole social system of the Kingdom, which, in its turn, would lead to the disintegration of the rest of the Empire.

These very important facts have been largely overlooked in Britain because the country is ruled not by men of intelligence but by Jews, as one must realise when one sees how the intrigues of the Jews in Palestine are accepted in Britain without comment or demur.

One odour most important tasks will be to save future generations from a similar political fate and to maintain for ever watchful in them a knowledge of the menace of Jewry. For this reason alone it is vital that the Passion Play be continued at Oberammergau; for never has the menace of Jewry been so convincingly portrayed as in this presentation of what happened in the times of the Romans. There one sees in Pontius Pilate a Roman racially and intellectually so superior, that he stands out like a firm, clean rock in the middle of the whole muck and mire of Jewry.

The preservation of our racial purity can be assured only by an awareness of the racial issues involved; our laws, therefore, must be framed with the sole object of’ protecting our people not only against Jewish, but also against any and every racial infection.

We must do all we can to foster this racial awareness until it attains the same standard as obtained in Rome in the days of her glory. In those days the Roman protected himself subconsciously against any racial adulteration. The same thing occurred in Greece at the height of her power; according to reports handed down to us, the very market place itself in Athens shook with laughter when St. Paul spoke there in favour of the Jews. If nowadays we do not find the same splendid pride of race which distinguished the Grecian and Roman eras, it is because in the fourth century these Jewish-Christians systematically destroyed all the monuments of these ancient civilisations. It was they, too, who destroyed the library at Alexandria.

Published in: on June 26, 2015 at 8:26 am  Comments (1)  

Resurrection fictions

by Randel Helms

resurreccion-Hans Pleydenwurff
The earliest extended statement about the Easter experiences appears not in the Gospels but in Paul’s first letter to the Corinthians. It dates from the early 50’s, some twenty years after the crucifixion. Paul’s statement is as interesting for what it does not say as for what it does:

I handed on to you the facts which had been imparted to me: that Christ died for our sins, in accordance with the Scriptures; that he was buried; that he was raised to life on the third day, according to the Scriptures; and that he appeared to Cephas, and afterwards to the Twelve. Then he appeared to over five hundred of our brothers at once, most of whom are still alive, though some have died. Then he appeared to James, and afterwards to all the apostles. (15:2-7)

None of these appearances, in anything like the sequence Paul lists, is depicted in the four Gospels. Moreover, not one of the Gospel resurrection appearances is identical to those listed by Paul. Paul did not know the Gospel resurrection stories, for the simple reason that they had not yet been invented, and the four evangelists, who wrote twenty to fifty years after Paul, either did not know his list of appearances or chose to ignore it.

Perhaps most surprising of all the differences is Paul’s failure to mention the legend of the empty tomb, which was, for the writer of the earliest Gospel (Mark), the only public, visible evidence for the resurrection. Though Paul vigorously attempts to convince the Christians at Corinth, some of whom apparently doubted, that Jesus indeed rose from the dead (“if Christ has not been raised, then our preaching is vain, your faith also is vain”), he never mentions this most striking piece of evidence.

Indeed, he had probably never heard of it; it was a legend that grew up in Christian communities different from his own. It may even have post-dated his death, for Mark wrote almost twenty years after his letter to Corinth. Worse yet, Paul would not have agreed with Mark’s theology even had he known it; for Paul, resurrection meant not the resuscitation of a corpse involving the removal of a stone and the emptying of a tomb, but a transformation from a dead physical body to a living spiritual one. “Flesh and blood can never possess the kingdom of God” (I Cor. 15:50).

Not only is St Paul apparently unaware of the resurrection narratives recorded in the Gospels, but his own list of appearances is irreconcilable with those of the evangelists written later. Paul has it that the first appearance of the risen Lord was to Cephas (he always calls Peter by his Aramaic name, and apparently knows no stories about him in Greek). The Gospels describe no initial resurrection appearance to Peter (some women, the number varying from three to two to one, see him first), though Luke says that Peter did see him. According to equally irreconcilable accounts on the Gospels, the first appearance was to Mary Magdala alone (John), or to Mary Magdala and the other Mary (Mathew), or to Mary Magdala, Joanna, and Mary, the mother of James (Luke). Again, Paul declares that the second resurrection appearance was to the “twelve,” whereas both Mathew and Luke stress that the appearance before the disciples was to the “eleven,” Judas being dead. Either Paul did not know the story about the defection and suicide of Judas Iscariot or else the “twelve” meant something different to him.

In other words, different centers of early Christianity produced their own collections of evidence of Jesus’ resurrection; these grew up independently and had, in the cases considered so far, almost nothing to do with each other. Of course, the most famous of the stories appear in the Gospels. Already in the mid-first century A.D., when Paul first wrote to the Corinthians, the idea was well established that Jesus rose again “on the third day, according to the Scriptures” (15:34). That is to say, Christians had scoured the Old Testament for passages that could, out of context, be interpreted as ancient oracles about the career of Jesus.

This involved interpretative methods that to modern eyes seem bizarre. Matthew’s assertion, in 21:4-5, based on his failure to understand the parallelism in the language of Zech. 9:9, that Jesus rode into Jerusalem astride two animals at once, is such an example. Moreover, the length of Jesus’ stay in the tomb was computed by reading Hosea 6:1-2 out of context, it being the only passage in the Old Testament with an “on the third day” allusion:

Come, let us return to the Lord;
for he has torn us and will heal us,
he has struck us and he will bind up our wounds;
after two days he will revive us,
on the third day he will restore us,
that in his presence we may live.

Hosea is, in these verses, not discussing the career of a holy man seven hundred years in the future. He is addressing his own countrymen in his own time, calling upon a corrupt people for moral and religious reform, berating people of whom one could say:

Their deeds are outrageous.
At Israel’s sanctuary I have seen a horrible thing:
there Ephraim played the wanton
and Israel defiled himself. (Hos. 6:10)

Some early Christians were aware of the paucity of Old Testament predictions about the length of Jesus’ stay in the tomb, and set about to invent more. Matthew’s additional evidence contains a prophecy in conflict with his own resurrection narrative. According to this evangelist, Jesus was buried on Friday just before sundown, and the tomb was found empty at sunrise on Sunday; thus, Jesus was presumably in the tomb two nights and one day. Nonetheless, Matthew imputed to Jesus the following, composed out of the Book of Jonah: “Jonah was in the sea-monster’s belly for three days and three nights in the bowels of the earth” (Matt. 12:40).

The oldest Christian narratives describing the discovery of the empty tomb on the third day appears in the Gospel of Mark:

When the Sabbath was over, Mary of Magdala, Mary the mother of James, and Salome bought aromatic oils intending to go and anoint him; and very early on the Sunday morning, just after sunrise, they came to the tomb. They were wondering among themselves who would roll away the stone for them from the entrance to the tomb, when they looked up and saw that the stone, huge as it was, had been rolled back already. They went into the tomb, where they saw a youth sitting on the right-hand side, wearing a white robe; and they were dumbfounded. But he said to them, “Fear nothing; you are looking for Jesus of Nazareth, who was crucified. He has risen; he is not here; look, there is the place where they laid him. But go and give this message to his disciples and Peter: ‘He will go on before you into Galilee and you will see him there, as he told you’.” Then they went out and ran away from the tomb, beside themselves with terror. They said nothing to anybody, for they were afraid. (Mark 16:1-8).

The most ancient manuscripts of Mark end at this point, one of the strangest and most unsatisfying moments in all the Bible, depicting fear and silence on Easter morning and lacking a resurrection appearance. But within about fifty years, at least five separate attempts were made by various Christian imaginations to rewrite Mark’s bare and disappointing story; they appear in the Long Ending and the Short Ending of Mark, and in the Gospels of Matthew, Luke, and John.

The first two are second-century interpolations in some texts of Mark and are identified as such in any responsible modern text. They are Mark 16:9-20 (in the King James version and others based on late manuscripts), an unskillful paraphrase of resurrection appearances in other Gospels; and Mark 16:9 in few other late manuscripts, in which the women followed the youth’s instructions to tell the disciples, a statement that conflicts with verse 8 of the original text.

Probably the first large-scale effort to rewrite Mark’s account and make it more pleasing to the faithful took place when the Gospel of Mathew was written in the last two decades of the first century. Although the major written source information was the Gospel of Mark, Matthew made up striking changes in Mark’s resurrection narrative. Mark’s account ends with the women running away from the tomb in terror and in their fear say nothing to anybody. Matthew did not like this ending, however, so he changed it, consciously constructing a fictional narrative that more closely fit what he and his Christian community wanted to have happen on Easter morning: “They hurried away from the tomb in awe and great joy, and ran to tell the disciples” (Matt. 28:8). How did Matthew feel justified in making such a major change in Mark, a source he obviously regarded, for the most part, as authoritative?

The answer is that Matthew was a conscious literary artist who sincerely believed in the resurrection; moreover, he believed he had the authority, granted him by his church and by its interpretation of the Old Testament, to “correct” Mark’s Gospel and theology. Indeed, he had corrected Mark many times before, often doing so on the basis of what he regarded as his superior understanding of the oracles in the Old Testament. For since Jesus’ life happened “according to the Scriptures,” early Christians were confident that in order to find out about him, they did not need to engage in historical research or consult witness (in our understanding of these two approaches); they found detailed history in the ancient oracles of the Hebrew Bible, read as a book about Jesus.

Matthew was a careful student of both the Old Testament and of Mark, which in his time was not yet accepted as canonical Scripture and thus could be changed at need. His study revealed how frequently Mark’s Gospel was transparent upon Scripture (or based upon it), and in ways that Mark himself apparently did not recognize. Mark had composed his Gospel on the basis of earlier oral and written sources, which in turn had found much of their information about Jesus in the Old Testament. Though Mark seems not to have realized that this was so, Matthew readily recognized the relationships between Mark and the Old Testament, and even took it upon himself to extend and correct them.

In this case he saw Mark’s resurrection narrative as transparent upon de Book of Daniel, especially chapter 6, the story of the lion’s den. On recognizing the relationship, Matthew seems to have consulted the Septuagint version of Daniel and believed that he found there details of a more accurate account of the happenings of the Sunday morning than could be found in the pages of Mark; never mind that Daniel’s narrative is a story in the past tense about presumed events in the distant past. Matthew ignored its narrative and historical content and turned it into a prophetic oracle, as had the originators of Mark’s story.

It seems clear that in a literary sense at least, Matthew was right: the account of the empty tomb used by Mark was indeed structured on Daniel’s story of the lion’s den. In the 30’s and 40’s, the empty tomb story was not part of the tradition about the resurrection: Paul was unaware of it. The legend grew in Mark’s community, or one from which it borrowed, as part of its stock of evidence for Jesus’ resurrection. As Matthew was to do again nearly a generation later, certain Christians, perhaps in the 50’s and 60’s, searched the Old Testament, a major source of what was for them authoritative information about Jesus, in order to construct their account of the passion and resurrection, and found in the Book of Daniel much of what they needed. Consider the parallels. […]

[Helms’ text cannot be copied and pasted in the internet. Above I typed directly pages 129 to 135 from his book, Gospel Fictions, Prometheus Books, 1988. But I’ll omit Helms’ detailed account of these parallels and jump to page 142:]

In sum, we may say that Matthew’s account of the resurrection is a fictional enlargement of Mark’s fictional narrative, produced, at least in part, because of what he saw as the incomplete and inadequate nature of Mark’s last chapter. Certainly, Matthew sincerely believed in the resurrection; he also believed that his version of the story was more authoritative, more “scriptural,” than Mark’s, but his sincerity does not make the story less fictive. The same may be said of Luke’s enlargement of the Markan resurrection account.

The Gospel of Luke is, like that of Matthew, an expanded revision of Mark. Of Mark’s 661 verses, some 360 appear in Luke, either word-for-word or with deliberate changes. Some of the most dramatic of these changes appear in Luke’s version of Mark’s resurrection narrative.

Luke’s most significant change from Mark—the totally different angelic message at the tomb—finds its origin not in the Old Testament, however, but in Luke’s need to prepare his readers for the story of Pentecost in the Book of Acts, which he also wrote. In the version of the story Luke wishes to present, the disciples cannot be ordered, or even allowed, to leave Jerusalem for Galilee; they must remain for the all-important Pentecost experience.

Matthew composed a Galilee resurrection appearance using the Book of Daniel as the source of what Jesus would have said. But Luke eliminates the angels’ statement that the risen Jesus is going to Galilee; in contrast to Matthew, who composes a new statement for Jesus out of the youth’s speech in Mark (“take word to my brothers that they are to leave to Galilee”—Matt. 28:10), Luke imputes to Jesus a new saying that demands quite the opposite: “Stay here in this city until you are armed with the power from above” (Luke 24:49).

Luke thus presents resurrection appearances only in the vicinity of Jerusalem. Mark implies, and Matthew specifically declares, that Jesus, followed later by his disciples, left Jerusalem immediately after his resurrection and went to Galilee some eighty or ninety miles to the north, where they all met. Luke writes (Acts 1:3-4) that the risen Jesus “over a period of forty days… appeared to them and taught them about the kingdom of God. While he was in their company he told them not to leave Jerusalem.” For Luke, the story of Pentecost, described in the second chapter of Acts, overshadowed any assertion that the disciples were in Galilee meeting Jesus; they had to be in Jerusalem, so he placed them there and constructed a saying by Jesus to justify this change.

The fourth evangelist, John (who was not the Apostle, but a Christian who wrote at the very end of the first century), possessed a collection of resurrection narratives different from those used by Matthew and Luke, and irreconcilable with them.

In Luke, when the women returned to the disciples with the joyous news that the tomb was empty and that two angels had declared Jesus risen, “The story appeared to them to be nonsense, and they would not believe” (24:11); but in John, when Peter and the other disciples hear the women’s message, they run to the tomb and find it empty, whereat, says John, they “believed” (20:28). […]

The Gospel of John , as originally written (circa 100 A.D.), ended immediately after Jesus’ appearance before the doubting Thomas, with this obvious concluding summary:

There were indeed many other signs that Jesus performed in the presence of his disciples, which are not recorded in this book. Those here written have been recorded in order that you may hold the faith that Jesus is the Christ, the Son of God and that through this faith you may possess life by his name. (20:30-31)

Early in the second century, however, certain Christians to whom the gospels of Mathew and Luke were important, recognized that both these earlier works stress, in opposition to John, that the resurrection appearances occurred in Galilee as well as Jerusalem. They took it upon themselves to reconcile John with the others by adding a twenty-first chapter.

That this section is not by the author of the rest of the Gospel is clear from the prominence it gives to the “sons of Zebedee” (John 21:2), who are mentioned by this name nowhere else in the Fourth Gospel, though they are central figures in the Synoptics. A major propose of this addition, and another sign of its late date, is betrayed by the last saying attributed to Jesus in the chapter. For no reason apparent in the narrative, we are told that Peter “saw” an unnamed disciple, the one “whom Jesus loved,” and asked Jesus, “What will happen to him?” Jesus’ response was, “If it should be my will that he should wait until I come, what is that to you? Follow me.”

The saying of Jesus became current in the brotherhood, and was taken to mean that the disciple would not die. But in fact Jesus did not say that he would not die, he only said “If it should be my will that he should wait until I come, what is that to you?” (21:21-23)

Obviously, this disciple (in fact all the first-generation Christians) had long since died, and Jesus showed no signs of returning. The tradition persisted, however, that those were the words of Jesus, for the first generation indeed confidently expected the early return of their Lord (had he not said, in Mark 9:1, “There are some of those standing here who will not taste death before they have seen the kingdom of God already come”?). A saying had to be constructed that would not only demystify and reinterpret this persistent legend, so troubling to the faithful, but solve the apologetic problem it presented. Chapter 21 exists, in part, for this purpose; and though the attempt is an unconvincing quibble, it had to be made.

The resurrection narratives in the last chapters of the four Gospels are effective stories that have given solace and hope to millions of believers who have not read them carefully.

Published in: on April 5, 2015 at 9:05 pm  Comments (8)  
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Uncle Adolf’s table talk, 192

Night of 29th-30th November 1944

Jesus and Saint Paul—Christianity, a Jewish manoeuvre—Christianity and Communism—National Socialism, the implacable enemy of everything Jewish.

Jesus was most certainly not a Jew. The Jews would never have handed one of their own people to the Roman courts; they would have condemned him themselves. It is quite probable that a large number of the descendants of the Roman legionaries, mostly Gauls, were living in Galilee, and Jesus was probably one of them. His mother may well have been a Jewess.

Jesus fought against the materialism of his age, and, therefore, against the Jews.

Paul of Tarsus, who was originally one of the most stubborn enemies of the Christians, suddenly realised the immense possibilities of using, intelligently and for other ends, an idea which was exercising such great powers of fascination. He realised that the judicious exploitation of this idea among non-Jews would give him far greater power in the world than would the promise of material profit to the Jews themselves. It was then that the future St. Paul distorted with diabolical cunning the Christian idea. Out of this idea, which was a declaration of war on the golden calf, on the egotism and the materialism of the Jews, he created a rallying point for slaves of all kinds against the elite, the masters and those in dominant authority.

The religion fabricated by Paul of Tarsus, which was later called Christianity, is nothing but the Communism of today.

Bormann intervened. Jewish methods, he said, have never varied in their essentials. Everywhere they have stirred up the plebs against the ruling classes. Everywhere they have fostered discontent against the established power. For these are the seeds which produce the crop they hope later to gather.

Everywhere they fan the flames of hatred between peoples of the same blood. It is they who invented class-warfare, and the repudiation of this theory must therefore always be an anti-Jewish measure. In the same way, any doctrine which is anti-Communist, any doctrine which is anti-Christian must, ipso facto, be anti-Jewish as well.

The National Socialist doctrine is therefore anti-Jewish in excelsis, for it is both anti-Communist and anti-Christian. National Socialism is solid to the core, and the whole of its strength is concentrated against the Jews, even in matters which appear to have a purely social aspect and are designed for the furtherance of the social amenities of our own people.

The Fuehrer concluded: Burgdorff has just given me a paper which deals with the relationship between Communism and Christianity. It is comforting to see how, even in these days, the fatal relationship between the two is daily becoming clearer to the human intelligence.


Consider obtaining a copy of the complete notes
published by Ostara Publications.

Christmas gift

If, historically, the One Ring (greed) was the primary weakness for Western man, Christianity is also a major culprit. It is race-blind and compels us to navigate our passages favoring universalism. Based on theism, the belief in a personal, Hebraic god, it is hostile to “pagan” (Christian Newspeak for folkish) bonds for the supposed benefit of the “soul.” Our parents’ religion commands us to love our enemy (even Jews) and worship human weakness (including low-IQ negroes). Catholic and Protestant moral grammar goes at the very heart in today’s untamed equality: what Nietzsche called slave morality.

As Manu Rodríguez, a Nietzschean from Spain, said yesterday (my translation), “Christianity is the art of making wolves and bears into kids and lambs. It is the art of weakening, neutralizing and undermining the morale of the population, making even defense impossible.” Earlier this year another visitor of this blog sent me an email containing this paragraph:

Because of your blog I have ordered tons of books that you have read and thus gain the same insights that you do. I have Hellstorm on my shelf now; I have not read it yet. I am about to commence reading Porphyry’s Against the Christians. I can’t wait. The Bible is a book that has plagued me all my life. It is nice to finally read one of the original refutations of this Jewish nonsense.

A year ago I reposted excerpts of a chapter about the Gospels’ nativity fictions that I typed directly from a book authored by a secular scholar on the Bible. Porphyry (234-305 C.E.) was the forgotten pioneer in this field of research.

The reason white nationalists are uninterested in secular studies of the New Testament is the same they are so reluctant to assess the data about the subject that the dollar will crash. The double-helix of the US was precisely a structure intertweaving capitalism with Christianity. But American white nationalists want to save their race without destroying the One Ring wielded by the Kwa* and without dismissing their parents’ religion. They ignore that the nation of their founding fathers was hard-wired to become New Zion (click on the picture of Mammon on the sidebar).

Since this month we will celebrate Christmas with our families, I must say that an intellectual among those who blame Mammon also blames the other big factor. This is a translated quotation from “Rasse und Gestalt: unsere Identität,” a September 2013 speech by Tom Sunic:

The Christian teaching of equality and its contemporary offsprings, liberalism and Marxism is the main cause of so-called anti-racism and self-hatred as well as today’s mongrelized multicultural society. It’s futile to inspirit race consciousness or folk consciousness and to oppose mass immigration of non-Europeans, without first fighting and eliminating the legacy of Christianity.

I would go further and claim that the word “Christian” was 4th century Newspeak of the time. Translated back to Greco-Roman Oldspeak, we could say that Christian is a codeword for artificial Jew. What most significant can be that in this darkest hour of the West, on June 13 of this year in fact, Pope Francis said: “Inside every Christian is a Jew.”

Jorge Mario Bergoglio, whose mother language is Spanish, is the first one in history who has adopted the name of St Francis (Francisco I) when nominated Pope. In my compilation of several authors, The Fair Race, you’ll find much support of Sunic’s quote: a deranged Christian sense of compassion à la St Francis did transmute into secular, runaway liberalism.

In one of my essays in Day of Wrath I mentioned the image that Kenneth Clark chose to depict St Francis in the 1969 TV series Civilisation: Hesdin’s The Fool. I added that in Erasmus’ most famous book, The Praise of Folly, women, “admittedly stupid and foolish creatures,” are Folly’s pride. Erasmus took a surprisingly modern, “liberal” position about the role of women in society. Since Folly praises ignorance and lunacy, Erasmus reasoned, women must be instrumental for the Christian cause. In his book Folly is only interested in following the steps of Jesus, the exemplar of charitable simplicity against the budding intellectualism of the 16th century. The fact that Erasmus took St Paul’s (a Jew) “praise of folly” against the best minds St Paul encountered in Athens (whites) speaks for itself and needs no further comment.

I must iterate I find it most significant that the current Pope is the first one to use the name of Francis: the feminine, Christian paradigm of charitable simplicity par excellence. Last month, Pope Francis addressed the European Parliament saying that no longer fertile Europe should accept immigrants.

the-name-of-the-roseYes: I’ve put the Pope and all of his Cardinals in my black list for black sorcery

But here I can only say that the saint of Assisi was one of the most venerated religious figures in history and my idol when, at sixteen, I was struggling with my internalized father. Unlike the current Pope, the medieval Church somehow knew that when the purest gospel reached mainstream Christianity it would be the end of civilization. See, for example, Umberto Eco’s depiction of the Fraticelli in The Name of the Rose, which chapter on Jorge de Burgos’ scary sermon about the coming of the Antichrist I reread a couple of days ago.

Online you can also see the final pages of The Antichrist. If Nietzsche were alive, wouldn’t he say that the suicidal folie en masse that in the 20th and 21st centuries affects westerners is but the culmination of the psyop started by St Paul?



(*) Kwa means Amerikwa: a negative word used to describe the degenerate, racially destructive, Jewified, niggrified, pussified, and depressing place that America has become.

For the context of Sunic’s point of view see also “The Christian problem encompasses the Jewish problem”: perhaps the entry I’ve updated the most in this blog.

Like Sunic I believe that reading literature in traditional, printed books is important to understand the darkest hour. My favorite historical novels are precisely Julian (1964), which depicts 4th century Christianity after the death of Constantine and The Name of the Rose (1980), a complete immersion into the zeitgeist of Christendom a thousand years later. If you prefer non-fiction, remember the above-cited words about Porphyry’s Against the Christians (“It is nice to finally read one of the original refutations of this Jewish nonsense”).

Christmas gifts of Nietzsche’s The Antichrist would probably be a little rude, even though the philosopher tells the plain truth about how the authors behind the gospels inverted our Aryan values. But Julian and The Name of the Rose may appear innocuous enough as gifts for our family, at least at the time of delivering the presents.

The Bible in a nutshell

Kevin MacDonald’s first book of his trilogy opened the doors to my understanding of what the Christians call the “Old Testament,” the sacred book of the Jews. In a nutshell, the Old Testament message promises a strictly racial ethno-state for a Semitic tribe: a message by Semitic writers for a specific Semitic people.

In contrast, the New Testament message for the gentiles seems to say, also in a nutshell, An ethno-state for me but not for thee; your reign is not of this world.

Jesus (and by this I don’t mean the historical Jesus—whoever the hell he was, if he did exist after all—but the Jesus of the gospel) is presented to us as an universalist. At least that’s how the Jew Saul (the most influential author of the New Testament as far as the extent of his writing compared to the other apostles), called “Saint Paul” by the Christians, preached his good news. In Galatians for example he says: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”

In other words, throughout the OT the Jews teach ethno-centricity for the Jewish people, but in the NT the Jew teaches universalism for us gentiles. Right? That’s the Holy Bible in a fucking little nutshell.

Below, a recent exchange on Christianity in a non-American, racialist blog:


Saint Paul delivering the Areopagus Sermon in Athens, by Raphael, 1515.

aijahlon68 says…

I was banned for life from Stormfront.org by a Christian Identity zealot / moderator, for having the audacity to write a post saying that Yeshua was a Jew.

Christian Identity, and Christianity as a whole, represents the biggest disadvantage the white race has in overcoming the Jewish problem. Christianity (in any form) is nothing more than self-inflicted Jewish Supremacy. As a race, we will never overcome the Jewish problem, until the Christian problem is solved first. How does one battle against emotions fueled by religious devotion, which is the most dangerous kind of devotion, because it leaves no room for questions or common sense, and is devoid of truth.

Waking a race of people up from a deep dream state based on Jewish lies would truly be a miracle, but impossible as it seems, there must be a way, and those of us who are fully awake need to find it.

mk8 says…

Attacking Christianity is a bad idea before every other problem has been dealt with. Even Hitler said so, and we all like Hitler, don’t we? There would just be some form of spiritual vacuum which would soon be filled by Islam and various other dangerous cults. As it stands now Christianity is actually the least of all evils.

Varg Vikernes says…

No it is not a bad idea at all. Christianity is the problem we have today. Christianity is not the least of all evils; it is the indirect cause of all evils. The Christians allow their “chosen people” special rights to destroy us all. If it hadn’t been for the Christians the Jews would not have been able to do anything to us at all. Go to Thulean Perspective for more on that, and search for posts about Christianity.

Christians even revolted against the NS regime, in 1942, causing instability and many other problems too, so maybe Hitler should have dealt with them first?

If Europe had been Pagan we would not have had any of the serious problems we have today in the first place.

mk8 says…

Varg, you are right that much of the resistance against the Third Reich was by Christians, and their grip on the churches was not tight enough. Hitler was not that wrong about leaving Christianity alone though, as he saw what happened to the Alldeutsche Vereinigung in Austria-Hungary (a political party supporting the Anschluss of the German part of Austria to Germany). The movement fell apart soon after they started to openly attack the church, failing to reach the common people and losing most of their followers. Even if it was the right thing to do, it was a very bad strategic move in hindsight.

On a smaller scale, I’ll just assume the same thing happens in places like Stormfront.org. It’s an American site after all, it must reek of Christians. Confronting them with the truth about their religion is like a cold shower for them. Maybe it’s not so bad to be banned from there after all…

Pauline Christianity

Thought you might be interested in this (link).

Lots of useful information about early Pauline Christianity. Among other items:

saint-paul-preaching-in-athens1. It was almost entirely an urban movement.

2. Jewish involvement was even more prevalent than formerly believed.

3. It enjoyed support from women, immigrants, and the middle class of the time.

4. It most certainly was universalist and cosmopolitan and did much to undermine ethnic and tribal identifications.

Sounding familiar?

[The above is part of the latest comment on this blog. Read it all: here.]

Published in: on July 5, 2013 at 9:53 am  Leave a Comment