Kriminalgeschichte, 22

Editor’s note: Lactantius’ words quoted below (‘Now those who pretended to defy God are laid prostrate on the ground, those who knocked down the Temple [of Jerusalem] were slow to fall…’) make me think once again that there were a number of cryptos among those who defined early Christianity. In other words, it is false what white nationalists say: that Christianity was only cucked in recent times.

Below, abridged translation from the first volume of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity):

Pagan emperors viewed retrospectively

Even the pagan emperors, in spite of being considered designated ‘by God’ and maintainers of their ‘order’, were subject to the pejorative treatment from the Fathers of the Church. Those of the second century, which according to Athenagoras were still ‘clement and kind’, wise and truth-loving, peaceful and enlightened benefactors, at the beginning of the fourth century were replaced by monsters without comparable parallels.

The triumphal shrieks of the Christians began around 314, by Lactantius. His pamphlet De Mortibus Persecutorum (‘On the Deaths of the Persecutors’) is so bad by the choice of its theme, its style and its level, that for a long time it was wanted to deny the authorship to this Cicero Christianus, although today its authenticity is considered (almost) indisputable.

In his writing, Lactantius pulls no punches on the Roman emperors, published in Gaul as he educated Crispus, son of Constantine: ‘Enemies of God’, ‘tyrants’ whom he compares to wolves and describes as ‘beasts’. The political environment had barely changed, Campenhausen said, and ‘the old ideology of martyrs and persecuted people disappears from the Church as if it had been carried away by the wind, replaced by its opposite’.

Although persecutor of the Christians, the emperor Decius (reign 249-251) had set out to govern peacefully, as he left recorded in his coins (pax provinciae), and according to historical sources was a man of excellent qualities until he fell defeated before the Gothic leader Kniva and died in Abritus, a place corresponding to the present region of the Dobruja.

Decius was for Lactantius ‘an enemy of God’, ‘an abominable monster’ that deserved to end as pasture of ‘beasts and vultures’. Of Valerian (reign 253-260), who also persecuted the Christians and who died as prisoner of the Persians, Lactantius affirms that ‘they stripped the skin, which was tanned with red tint to be exposed in the temple of the barbarian gods as a reminder of that great triumph’.

Diocletian (reign 284-305) had used Lactantius as rhetor latinus in Nicomedia when he was a poor man and then, during the persecutions and Lactantius residing in the imperial capital, Diocletian did not touch a single thread of his clothing. But he deserves the appellation of ‘great in the invention of crimes’. As for Maximian (reign 285-30), co-regent with Diocletian, according to Lactantius, ‘he was not able to refuse any satisfaction of his low passions’, ‘Wherever he went, they took the maidens from the arms of their parents, and put them at his disposal’.

But the worst ‘of the wicked who ever encouraged’ was Emperor Galerius (305-311), son-in-law of Diocletian. Lactantius considers him the true inspirer of the pogroms initiated in 303, in which he proposed to ‘mistreat the whole human race’.

When ‘the mean-spirited man wanted to amuse himself’ he called one of his bears, ‘in fierceness and corpulence comparable to himself’ and cast it human beings to eat. ‘And while he broke the limbs of the victim, he laughed, so that he never ate dinner without accompanying the outpouring of human blood’, ‘the fire, the crucifixions and the beasts were the daily bread’, and he ‘reigned with the most absolute arbitrariness’.

Taxes were so abusive that people and pets died of starvation, and only beggars survived… But behold, that so compassionate sovereign remembered them also, and wishing to put an end to their hardships had them assembled to take them out in boats to the sea and drown them there.

Christian historiography!

At the same time, Lactantius never fails to assure us in this ‘first contribution of Christianity to the philosophy and theology of history’ (Pichon), that he has compiled all these facts with the most conscientious fidelity, ‘so that the memory of them is not lost and that no future historian can disfigure the truth’.

The punishment of God reached Galerius in the form of cancer, ‘an evil sore in the lower part of the genitals’ while Eusebius, more modest, prefers to allude to those ‘unnamed’ parts. Subsequently, other ecclesiastical writers such as Rufinus and Orosius invented the legend of a suicide.

Instead, Lactantius, after establishing Galerius’ fame in historiography as a ‘barbarian savage’ (Altendorf), devotes several pages to describing with a sneer the evolution of the disease. The lexicon is similar to that used in another passage where he explains, following the example of Bishop Cyprian, the satisfactions that the elect will experience when contemplating the eternal torment of the damned:

The body is covered with worms. The stench not only invades the palace, but spreads throughout the city… The worms devour him alive and the body dissolves in a generalized rot, among unbearable pains.

Bishop Eusebius added to his account the following passage: ‘Of the doctors, those who could not resist that repugnant stench above all measure were slaughtered there, and those who afterwards could not find remedy, tried and executed without compassion’.

Christian historiography!

The case is that Galerius, whose agony was painted by the Fathers of the Church without sparing any of the old issues, although he died sick on 30 April 311 he signed the so-called Edict of tolerance of Nicomedia, by the which he ended persecutions against the Christians and proclaimed that Christianity was a lawful religion.

Galerius was not a monster as painted by the pens of Lactantius and other Fathers of the Church, but as described by more reliable sources, a just and well-intentioned sovereign, though certainly uneducated. Lactantius is the one who then states that the sovereigns of the gentiles were ‘criminals before God’, and he celebrates that they have been ‘exterminated from the root with all their type’. ‘Now those who pretended to defy God are laid prostrate on the ground; those who knocked down the Temple were slow to fall, but they fell much lower and had the end they deserved’.

In contrast, the Father of the Church only finds praise for the massacres perpetrated by Constantine with the Frankish prisoners in the amphitheatre of Trier. ‘The Lord has annihilated them and wiped them out from the face of the earth; let us sing, then, the triumph of the Lord, let us celebrate the victory of the Lord with hymns of praise…’

Published in: on October 20, 2017 at 2:02 pm  Comments Off on Kriminalgeschichte, 22  


The following excerpts are taken from the introduction and epilogue of Joseph Hoffman’s book, Porphyry’s Against the Christians. Ellipsis omitted between unquoted passages:

Persecution is a slippery term in the annals of the early church. An older generation of church historians, using the martyrologies and writings of the church fathers as their sources, believed that the era from Nero to Constantine was one of almost unremitting slaughter of professing Christians. Their opinion was enfeebled somewhat by the certainty that the Romans could have tried a “final solution” to the Christian problem much earlier, if they had wanted, and the fact that along with boasting of their many martyrs, church writers like Origen also bragged that rich folk, high officials, elegant ladies, and illuminati were entering the church in great numbers. The pagan writers tried to counter this trend in their insistence that Christianity was really a religion for the lazy, the ignorant and superstitious, and the lowborn—“women, yokels and children,” Celsus had sneered. But the ploy was ineffective. Diocletian’s persecutions revealed that Christianity had crept into the emperor’s bedroom: his wife, his daughter, their servants, the treasury official Audactus, the eunuch Dorotheus, even the director of the purple dye factory in Tyre, were Christians or Christian sympathizers. Insulting the new converts did not stop the process of conversion. The political solution of the third century, therefore, was an attempt to scare people off—to make being a Christian an expensive proposition. Persecution was the strong-arm alternative to failed polemical tactics by the likes of Celsus, Porphyry and Hierocles.

In 250 Decius decreed simply that Christians would be required to sacrifice to the gods of Rome by offering wine and eating sacrificial meat. Those who refused would be sentenced to death. To avoid this punishment, well-to-do Christians seem to have given up this new religion in substantial numbers, becoming in the eyes of the faithful “apostates,” a new designation derived from the Greek word revolt. The apostates also numbered many bishops, including the bishop of the important region of Smyrna, as well as Jewish Christians who rejoined the synagogue, as Judaism was not encompassed in the Decian order.

In the reign of Valerian (253-260) the focus shifted from the practice of the Christian faith to the church’s ownership of property. In August 257, Valerian targeted the wealth of the clergy and in 258 the riches of prominent Christian lay persons. The tactic was obviously intended to make upper-crust Romans think twice before throwing their wealth in the direction of the “beggar priests” as Porphyry called them.

On 31 March 297, under the emperor Diocletian, the Manichean religion was outlawed. Like Christianity it was an “import” of dubious vintage. More particularly, it was Persian, and Rome was at war with Persia. Holy books and priests were seized and burned without much ado. Professing members of the cult were put to death without trial. The most prominent Roman Manicheans (the so-called honestiores) were spared, but their property was confiscated and they were sent to work in the mines. The process against the Manicheans boded worse things to come for the Christians.

Diocletian published his first decree against the Christians in February 303. The edict to stamp out (“terminate”) the Christian religion was issued. Diocletian had hoped to cripple the movement. Termination would have meant extermination. But the survival tactics of the movement made police work difficult. Christians had become sly. The enthusiasm of martyrdom was now paralleled by accomplished doubletalk.

Executions increased, especially after rumors reached Galerius that plots against the throne were being fomented in Christian circles. New edicts were issued with regularity, each a little more severe than the one before. The fourth edict (304) required that all the people of a city must sacrifice and offer libations to the gods “as a body,” Christians included. Diocletian abdicated, in declining health. Galerius issued an edict of toleration.

Maximinus Daia, who had an active retaining program in place, designed to reeducate lapsed Christians in their pagan heritage. But the life was going out of the movement to repress Christianity. The pagan critics had not succeeded in stemming the popularity of the movement, and the “persecuting” emperors (except perhaps Diocletian himself) had miscalculated both the numbers and the determination of the faithful. The movement was Rome’s Vietnam, a slow war of attrition which had been fought to stop a multiform enemy. Even at their worst under Diocletian, the persecutions had been selective and, in their intense form, short-lived. And (as has been known since the seventeenth century) the number of martyrs was not great.

The goal of the fourth edict against the Christians in 304, in fact, had been to compel loyalty to unpopular rulers, and in 308 the greatly detested Maximinus tried the same tactic, “to offer sacrifices and wine-offerings.” The tactic was ineffectual, Eusebius says, because even the enforcers had lost their heart to impose the penalties and to support the machinery required for the “sacrifice factories” Maximinus tried to set up.

Unhappy with this failure, he sponsored a literary attack, circulating forged gospels and memoirs containing the stock slanders against Jesus. These were posted in public gathering-places and schoolteachers were required to assign portions of them to children as lessons. To substantiate charges against the moral habits of the Christians, Maximinus then hired agents (duces) to round up prostitutes from the marketplace in Damascus. Tortured until they confessed to being Christians, they then signed statements to the effect that the churches routinely practiced ritual prostitution and required members to participate in sexually depraved acts. These statements were also distributed to the towns and cities for public display.

Desperate times, desperate men, desperate measures.

By the time Galerius issued his edict of toleration in favor of the Christians on 30 April 311 three waves of attack had failed: the erratic policies of emperors Nero and Marcus Aurelius; the literary and philosophical attacks, carried on in collusion with imperial sponsors; and the more sustained persecutions of the third century, ending in 311. Paganism was dying. Maximinus’ plan for “reeducating” Christians in the religion of their ancestors had failed.

After Constantine’s conversion—whatever it may have been—only Julian (332-363), his nephew, remained to pick up the baton for the pagan cause. Julian did his best to reestablish the old order. He reorganized the shrines and temples; outlawed the teachings of Christian doctrine in the schools, retracted the legal and financial privileges which the Christians had been accumulating since the early fourth century; wrote polemical treaties against the Christians himself, and—in a clever political maneuver—permitted exiled bishops to return to their sees to encourage power-struggles and dissention within the church. Naturally, the Christians despised him. The distinguished theologian Gregory of Nazianzus had been Julian’s schoolmate in Athens, where both learned a love for the classical writers (but where Julian had been converted to Greek humanism). Cyril of Alexandria wrote a long refutation of Julian’s Adversus Christianos (Against the Christians), parts of which hark back to Porphyry and Hierocles. All in all, this pagan interlude—never really a renaissance—lasted only three years, until Julian’s death in June 363.

In the middle of this period we have just described stands Porphyry of Tyre. Born in 232, Porphyry was eighteen when the persecution broke out under emperor Decius. Twelve years later, his dislike for Christianity was firmly established. Porphyry had heard Origen preach, studied the Hebrew scripture, especially the prophets, and the Christian gospels, and found them lacking in literary quality and philosophical sophistication. He had joined a “school” in Rome (ca. 262) run by the famous neoplatonic teacher, Plotinus, where he remained until about 270. In Sicily, following Plotinus’ death, and back again to Rome, Porphyry developed an intense dislike of popular religion—or superstition, as the Roman intellectuals of his circle preferred to call it, regarding Christianity as the most pernicious form of a disease infecting the empire. In a work titled Pros Anebo he pointed out the defects in the cults. Then he tackled Christian teaching in a work. Popular under the rescript of Galerius in 311, the work was targeted for destruction by the imperial church, which in 448 condemned all existing copies to be burned.

The first thing to say about Porphyry’s fifteen books against the Christians is that they are lost. The exact title is not known, and its popular title, Kata Christianon, can be dated securely only from the Middle Ages. Opinions radically differ over the question whether the books can be substantially restored. A few facts can be stated succinctly, however. First, the church was unusually successful in its efforts to eradicate all traces of Kata Christianon from at least 448. Not only were Porphyry’s books destroyed, but many of the works of Christian writers incorporating sections of Porphyry’s polemic were burned in order to eliminate what one critic, the bishop Apollinarius, called “poison of his thought.”

Second, the ninety-seven fragments gathered by Harnack, half of which were taken from the fourth-century writer Macarius Magnes, are enough—if barely enough—to give us shape of Porphyry’s critique. That Macarius does not name his opponent and sometimes seems to characterize rather than quote his opinions could easily be explained as a strategic decision by a Christian teacher who wished his defense to survive. Naming his adversary—or quoting him too precisely—would have almost certainly guaranteed the burning of Macarius’ defense. Put appositely, anyone wishing to write a defense of the faith in the fourth or fifth century would have been foolhardy to identify the enemy as Porphyry.

[Third], I think we owe it to Porphyry and his “interpreters” to permit them speak to us directly. Having been buried—more or less successfully—since 448, the words should be permitted to breathe their own air.