The Story of Philosophy, 2

On the uses of philosophy

There is a pleasure in philosophy, and a lure even in the mirages of metaphysics, which every student feels until the coarse necessities of physical existence drag him from the heights of thought into the mart of economic strife and gain.

Some ungentle reader will check us here by informing us that philosophy is as useless as chess, as obscure as ignorance, and as stagnant as content. “There is nothing so absurd,” said Cicero, “but that it may be found in the books of the philosophers.” Doubtless some philosophers have had all sorts of wisdom except common sense; and many a philosophic flight has been due to the elevating power of thin air. Let us resolve, on this voyage of ours, to put in only at the ports of light, to keep out of the muddy streams of metaphysics and the “many-sounding seas” of theological dispute.

But is philosophy stagnant? Science seems always to advance, while philosophy seems always to lose ground. Yet this is only because philosophy accepts the hard and hazardous task of dealing with problems not yet open to the methods of science—problems like good and evil, beauty and ugliness, order and freedom, life and death; so soon as a field of inquiry yields knowledge susceptible of exact formulation it is called science. Every science begins as philosophy and ends as art; it arises in hypothesis and flows into achievement.

Philosophy is a hypothetical interpretation of the unknown (as in metaphysics), or of the inexactly known (as in ethics or political philosophy); it is the front trench in the siege of truth. Science is the captured territory; and behind it are those secure regions in which knowledge and art build our imperfect and marvelous world. Philosophy seems to stand still, perplexed; but only because she leaves the fruits of victory to her daughters the sciences, and herself passes on, divinely discontent, to the uncertain and unexplored.

So let us listen to these men, ready to forgive them their passing errors, and eager to learn the lessons which they are so eager to teach, “Do you then be reasonable,” said old Socrates to Crito, “and do not mind whether the teachers of philosophy are good or bad, but think only of Philosophy herself. Try to examine her well and truly; and if she be evil, seek to turn away all men from her; but if she be what I believe she is, then follow her and serve her, and be of good cheer.”
 

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Editor’s comment:

All this sounds very nice. I will never have a command of the English language as Durant had it. But I had to celebrate more than fifty springs to begin to understand things I did not see when, as a teenager, I wanted to pursue a philosophy course. Now I see things that not only an adolescent is incapable of seeing on his own, but that even when doing a philosophy career the ‘mature’ academic usually doesn’t see.

With elementary knowledge of the central tragedy of the West—the takeover by the Judeo-Christians that destroyed the classical world—, Durant’s exposition seems ignorant. Although he does not devote whole chapters to the scholasticism that he so despises, he does not seem to notice, as Ferdinand Bardamu realised in an entry reproduced this month, that the ‘secular’ liberals, socialists and utopians were influenced by the Christian ethic in an extraordinary way.

But long before I read Bardamu I was extremely irritated by the philosophy of the back doors of Kant and Descartes (and I don’t forget the chapter on ‘The New Understanding of God’ in Does God Exist? by Hans Küng and in his erudite study on Hegel). Descartes alleged that he began his philosophical system in tabula rasa but, as soon as he reached the conclusions he wanted, he immediately went to the church to thank Providence. The self-deception not only of Kant and Descartes but of other modern philosophers is truly overwhelming: everything opposite to the ‘Know Thyself’ that was recorded in the Oracle of Delphi before the damned Christians destroyed it.

Now I see from another point of view what in the academy is called philosophy. The transition from Christianity to an authentic secularism is so traumatic that the so-called modern philosophers were stuck in a sort of chess for the sophisticate: epistemologies and metaphysics, instead of using their minds to culminate the apostatising process from Christianity.

Only Nietzsche started to succeed from the viewpoint of this new understanding of philosophy. Keep in mind that not even the vast majority of secular white nationalists have apostatised altogether, as seen in the fact that they continue to preach love for the Jews, whom they want to deport to Israel. Compare such love with the hatred the Jews feel for the Aryans—no ethnic state for them until they become extinct—and we will see how ‘Neo-Christians’ are still those atheists among contemporary racists. The love that these ‘racists’ feel for the Jews and other races is something that the Greeks and Romans of the ancient world would not have understood. Comparing it to chess again, those who have the white pieces but hold Semitic malware in their minds and ‘love their enemies’, the coloured pieces, are doomed to lose the battle.

In the previous entry about Durant’s book I said that philosophy did not exist. I exaggerated and would like to correct myself. We can rescue the term philosophy as long as we apply it to the thinkers of the Greco-Roman world. There has not been, nor will there be again, philosophy in the West until the day when all the churches that have installed Semitic malware on the Aryan psyche have been brought down by a triumphant Fourth Reich.

As I said a couple of days ago, the message on this site is the very opposite of what Andrew Fraser recently wrote in The Occidental Observer.

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.

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Why Europeans must reject Christianity, 19

by Ferdinand Bardamu

 
Most destructive force in European history? World’s most dangerous religion?

Among the great religions, only Christianity contains within its shell an unlimited capacity for self-destruction. Nihilism lies at the core of the Christian gospel; in pure form, the religion demands the total renunciation of all worldly attachment for the greater glory of the kingdom of god. Christianity is the negation of life because it sets goals that, when attained, lead to the annihilation of the individual. As far as Western survival is concerned, this can only mean one thing: civilizational collapse and ethnic suicide. This is exactly what happened during the Dark Ages, when Christians were at the apogee of their power and influence in Europe. This decline was reversed by courageous intellectuals who had rediscovered the glories of the ancient civilizations, using this past achievement as the basis for new achievements and discoveries.

Christianity is a dangerous religion. It maximizes the survival and reproduction of the genetically unfit at the expense of society’s more productive members. It promotes the mass invasion of the West by foreigners of low genetic quality, especially from the Third World. By lowering collective IQ, Christianity has accelerated Western civilizational decline.

Neo-Christianity, in the form of liberalism and cultural Marxism, has inherited the orthodox Christian high regard for Lebensunwertes Leben. Christians and neo-Christians have even provided the necessary economic and political means, i.e. welfare statism and human rights, for ensuring that the genetically unfit breed large numbers of offspring with each passing generation. This has created an “idiocracy,” one that threatens the sustainability of all Western institutions. With each passing year, an enormous fiscal burden is imposed on the state for the support and daily maintenance of this growing class of dependents.

The Christian belief in the sacredness or intrinsic worth of all human life means that the religion is best regarded as an inherently anti-eugenic force. This Christian hatred of race improvement has manifested itself throughout European history. Christian monasticism and the priesthood, which removed Europe’s most gifted men from the gene pool, helped prolong the Dark Ages by hundreds of years.

Christian opposition to eugenics may also be driven by a recognition that actual religious belief is correlated with genetic inferiority. The negative correlation between intelligence and religiosity has been known since the mid-1920’s. Recent findings include a 2009 study revealing that atheists have average IQ’s 6 points higher than religious believers. This more than exceeds the threshold for statistical significance. The study further explored the relationship between national IQ and disbelief in god, finding a correlation of 0.60. This negative correlation, replicated across multiple studies, is the main reason why Christianity has experienced such explosive growth in the underdeveloped regions of Africa and Latin America.

In this context, Christian opposition to eugenics is a defensive maneuver. A more biologically evolved population would abandon Christianity for a rational belief-system. This would bankrupt the Christian religion by emptying church coffers and forcing its clergy to find an alternative source of employment.

Christianity is a threat to global peace and security. This makes it the world’s most dangerous religion. The Roman Catholic Church, the largest Christian denomination in the world at almost 1.3 billion members, is opposed to abortion and all other forms of contraception. Protestants are also against abortion, although many support voluntary contraception. Neo-Christians, which include modern liberals and cultural Marxists, although not opposed to the free availability of abortion and contraception in the West, are opposed to population stabilization and reduction in Third World countries.

Although modern research has demonstrated the existence of a significant positive correlation between foreign aid and fertility, Christian organizations continue to actively send aid to Third World countries. The continuous flow of money from the global north to the global south has led to explosive population growth in the developing regions of the world.

This problem is most acute in Africa, where the demographic situation has been significantly exacerbated by foreign aid from the liberal governments of developed countries and Christian charities. The population increases through a continuous stream of charitable donation, which places great strain on available resources as the local carrying capacity of the land is exceeded. Competition for scarce resources intensifies, bringing violent conflict in its wake; large-scale famines occur with increasing frequency and severity. The destabilization of entire regions leads to increasing numbers of Africans desperately trying to escape worsening conditions in their own countries, accelerating the destruction of Western civilization through the demographic timebomb of Third World migration.

After the West has been utterly destroyed by rampaging migrant hordes, the populations that once survived on Christian charity and foreign aid return to subsistence-level conditions after Malthusian catastrophe. This results in widespread depopulation of Africa south of the Sahara Desert.

Like the patristic Christianity that once menaced the world of classical antiquity, the “neo-Christianity” of social welfare liberalism and cultural Marxism threatens to bring about the complete destruction of modern Western civilization. Political doctrines like equality and human rights, forged within a Christian theological context, are now used as tools for the dispossession of Europeans in their own homelands. Not only is neo-Christianity represented by liberal-leftist ideology; it is also an intrinsic element of modern Christian teaching that has rediscovered its primitive Christian roots.

All Christian churches, both Protestant and Catholic, support racial egalitarianism; they actively promote the ethnocide of the West through massive and indiscriminate Third World immigration. This resurgent neo-Christianity gathers momentum with each passing decade. Time will only tell whether the neo-Christian recreation of god’s kingdom on earth is successful, but the current prognosis for Western civilization remains a bleak one.

The multiculturalist state religion was implemented during the cultural revolution of the 1960s. Reversal of course is not possible in this current atmosphere of state-sanctioned political correctness. If the liberal-leftist regimes of the West maintain their grip on power, the dystopian conditions they have socially engineered will continue without interruption into the foreseeable future. The totalitarian nature of multicultural ideology is further reinforced by the systematic brainwashing of Western populations and Jewish elite control of politics, the media, all major financial institutions and the academic world.

European civilization is in danger of being permanently eclipsed by the specter of neo-Christian influence, which hangs over the continent like the sword of Damocles. We will always have the Bible and the church, but Western scientific and technological advancement will not be with us forever. It is obvious that Christianity offers nothing but endless misery and suffering for Western man. Unless the remaining vestiges of Christianity in Europe are extinguished without a trace, European civilization will find itself submerged in a dark age more long-lasting and calamitous than the one that engulfed Europe after the Christianization of the Latin-speaking West in the 4th century.

For the first time in history, Western man must choose between Christianity or the survival of his own civilization. We can only hope that he chooses wisely as the “hour of decision” fast approaches.

Acts 17:26, Ellicott’s commentary

And has made of one blood all nations of men for to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation;

‘And hath made of one blood all nations of men’. —Literally, every nation. The previous verses had given what we may venture to call St. Paul’s Philosophy of Religion. This gives his Philosophy of History. And the position was one which no Greek, above all, no Athenian, was likely to accept. For him the distinction between the Greek and the barbarian was radical and essential. The one was by nature meant to be the slave of the other. (Aristotle, Pol. i. 2, 6.)

In rising above his own prejudices of fancied superiority of race, the Apostle felt that he could attack, as from a vantage-ground, the prejudices of others.

He naturally accepted the truth as it was presented to him in the Mosaic history of the Creation; but the truth itself, stated in its fullest form, would remain, even if we were to accept other theories of the origin of species and the history of man.

There is a oneness of physical structure, of conditions and modes of life, of possible or actual development, which forbids any one race or nation, Hebrew, Hellenic, Latin, or Teutonic, to assume for itself that it is the cream and flower of humanity.

Published in: on March 24, 2018 at 12:38 am  Comments (4)  
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The source

‘The Church, the Christ-cult, is the source of liberalism. Soul-equality is where political equality begins. We are all one (we of all races) in the body of Jesus translates politically into civic nationalism, human rights, one-man, one-vote maybe not on ground, not overnight, but that’s the undeniable logic of it’.

—Alex Linder

Published in: on March 23, 2018 at 9:52 am  Comments (3)  
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Old Time white nationalism

In his most recent article what Hunter Wallace doesn’t mention is that the most conspicuous difference between the American racists of yesteryear and the Alt-Right of today is that the latter relapsed into Christian ethics, and by that I even include the secularists like Spencer, Johnson and MacDonald.

That’s why I dislike the term ‘cultural Marxism’ which inherently blames the Jews for the mess. I prefer the term ‘cultural Christianity’. (Ironically, in his discussion with a Negro anchor to describe himself, this term was used by Spencer on mainstream TV.) The big difference between Pierce and the Alt-Right is that the latter still has to revalue its ‘cultural Christian’ values back to Aryan values, beautifully illustrated by Yockey.

On lesser subjects, Wallace wrote: ‘Academics can’t figure out what the Alt-Right is because it is a post-literate discourse that is communicated th[r]ough tweets, images and memes’. I agree but then Wallace adds: ‘The psychopathic hatred of women was also relatively absent from WN 1.0 which generally complained about the lack of women in the movement. The idea that White Nationalists would be talking about creating rape squads would have been considered scandalous a decade ago’.

Wallace misses the point. When Pierce was young, women weren’t as nasty as they are today. I wonder if Wallace and the commenters on his webzine have read my summary of MGTOW, a movement I don’t endorse but which has nailed the women question.

Published in: on March 7, 2018 at 10:48 am  Comments (10)  
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La Santa Furia

Finally, La Santa Furia, the oratorio-opera of my late father, was premiered this Friday, and also today, at the Palacio de Bellas Artes.

La Santa Furia is a tribute to the Dominican Friar Bartolomé de Las Casas. One of the main prelates of the order of the Dominicans crossed the Atlantic, from Rome, to attend the premiere.

After today’s event, at the private banquet with over fifty select guests, I sat at a table with four Catholic priests who attended the opera. Never in my life had I shared the table with so many priests.

About La Santa Furia I have already written a bit on this blog (see e.g.: here) and will expand my criticism in ¿Me Ayudarás? which will be available the next month. For the moment I would just like to respond to an email that came to me today from a most traditional Christian:

Cesar,

On your blog, you fantasise about burning all Churches to the ground. Did you ever hear Émile Zola’s quote on the issue? ‘Civilisation will not attain to its perfection until the last stone from the last church falls on the last priest’.

Of course, I, as a pre-Conciliar Roman Catholic, disagree with you, here. Do we really want to burn down Saint Peter’s—designed by Freemasons Bernini and Michelangelo? Its Egyptian Obelisk? Domed Roof? Do we really want to burn down Pisa Cathedral and other sublime architectural triumphs?

The Notre Dame in Paris was built by Templars. It has the twin towers, of Joachim and Boaz, representing the balance of hatred and love; black and white. Again, this is architecture that contradicts the ‘love your enemies’ slave morality of the Gospels.

A ‘bonfire of the vanities’ would be welcomed by Biblicists and puritans. The Bible—promoting mediocrity in everything—wants you to pray in your closet/inner room. It’s funny that in the KJV, Jesus Christ tells you to go into the closet! The KJV was translated by homosexuals.

I follow the fundamentalist protestants quite closely, and a lot of them only believe in house churches: worshipping Adonai and Messiah at home. Burning a lot of these crypto-Masonic and crypto-druidic edifices would be to play into their hands.

I agree with you: everything derived from Judaism, in Catholicism, needs to be ruthlessly expunged. In the Marcionite version of the myth of Our Lord and Savior, Jesus Christ, He shows up, miraculously; in Palestine, condemns Jews, calls for their extermination, and then ascends to Heaven. Crucifixion optional.

Unfortunately, the cause of Marcion did not prevail within the Catholic Church.

C.

Playing into the hands of the Protestants? Hardly: In my little Utopia no Protestant would remain alive.

As to the buildings, even before receiving this letter I had thought about the subject. I would respect the cathedrals, although I would order not to repair them throughout the millenary Reich. With time they would collapse by themselves, in an era when there is no longer any Christian on the face of the Earth.

In the case of St. Peter’s Basilica things are very different. The third article of Nietzsche’s Law against Christianity must be fulfilled: ‘The execrable location where Christianity brooded over its basilisk eggs should be razed to the ground and, being the infamous spot on earth, it should be the horror of all posterity…’

At this point it is necessary to confess something to my readers.

Several times I have said on this site that Day of Wrath is just a selection of Hojas Susurrantes and ¿Me Ayudarás? What I have not clarified with enough emphasis is that these last two books are basically autobiographical, where I tell a family tragedy in which Christianity played a central role. From that family drama, the selection I made for Day of Wrath astutely eluded the tragic narrative. The internet is not the place to tell personal tragedies. (Incidentally, La Santa Furia translated into English reads Holy Wrath.)

The only thing I can say here is that I can only be vindicated with the absolute destruction of Christianity and those I call Neanderthals: something that could only happen posthumously, insofar as I do not have the philosopher’s stone.

But vindication is not only mine. The fate of the Aryan race is closely linked, in a negative way, to the religion of our parents.

Of the living men whose name every pro-white has heard, I only have met two of them personally, both in England. One of them, a traditional Catholic, was not long ago, along with other protesters, in the Jewish quarter of London to protest publicly.

I would never do such a thing. For me it is obvious that the white traitor is worse than the Jew, and that we should focus on the cause instead of the symptom. Without White betrayal there would be no Jews in power. This is even inferred from Rome vs. Judea, as well as in my comments on the Kriminalgeschichte translations. To paraphrase Codreanu, there would be no mosquitoes without the swamps of our sins. Superficially, white nationalists focus on mosquitoes. This site focuses on the swamp.

So instead of going to protest a kike neighbourhood, if I did activism I would do a demonstration never done before in the West. I would do picketing outside the Vatican, or the most important churches in Europe and America, with slogans like Nietzsche’s ‘Transvaluation of all values!’ Or Zola’s quoted above: ‘…until the last stone from the last church falls on the last priest!’

No swamps, no mosquitoes. If whites abandoned Christian ethics the JQ would be resolved overnight. In other words: if the tens of thousands of white nationalists were not like Franklin Ryckaert but shared the santa furia of this blog, the non-gentiles would already be trembling.

Obviously I did not say any of these things during today’s meal sitting next to so many priests, including the Dominican who made a special trip from Rome.

I behaved like a saint.

Neochristian Ryckaert

The commenters on The Occidental Observer are once again talking about metaphysics, this time about a much healthier form of conceiving ‘god’, pantheism, than what the followers of the Abrahamic faiths do.

Franklin Ryckaert’s comment piqued my interest. It demonstrates that secularised racialists cling to Christian ethics:

  • Unfortunately Pierce engaged in violent fantasies, not only in his two novels The Turner Diaries and Hunter, but also in his regular American Dissident Voices. I have listened to all his ADV and value most of their contents, but there is hardly any one of them in which he doesn’t fantasize about persons or groups “who should be hanged”. Such fantasies do not help our cause.
  • The leadership of the National Alliance has now found its worthy successor in Kevin Alfred Strom, who is as gifted as Pierce and does not engage in violent fantasies.

Gifted as Pierce? You can imagine who will win the racial wars: the Jews and the Muslims who want to kill Aryans, or the white nationalists who still turn the other cheek…

New tablets of stone

First article.— Western civilisation is under the grip of an anti-white ideology that has been imposed in every white country after the traitorous Second World War.

Second article.—Aryans are being exterminated by genocidal levels of immigration: a wholesale European, North American and Australian population replacement for non-whites.

Third article.—Ergo, the 21st century will be the darkest hour of the fair race.

Fourth article.—Aryans either gain a sense of themselves or they are going extinct. Only an ethnostate will save them from extinction; that is, only complete sovereignty in a Fourth Reich, brought about by the expulsion of non-whites, including Jews, will save whites.

Fifth article.—If the ethnostate is formed, a Constitution may start with the words: We hold these truths to be self-evident: Men are created unequal. All men are unequal—nowhere in the natural world, and Man is part of Nature, is anything equal. Equality does not exist in Nature; only in the abstract world of mathematics and in the minds of delusional humans.

Sixth article.—The Priest of the Fourteen words is an anti-Judeo-Christian law-giver. The first commandment in his tablets of stone is ‘Thou shalt keep thy blood pure’. To avoid miscegenation, another commandment must dictate the necessity of not using non-whites.

Seventh article.—If we now remember Nietzsche’s Law Against Christianity, the rest follows from this…

_________

Page 517 of the forthcoming 2018 edition of The Fair Race’s Darkest Hour.

Anglin vs. Sargon

What is striking in the recent debate between Andrew Anglin and Carl Benjamin (also known by his YouTube pseudonym, Sargon of Akkad) is Benjamin’s schizoid stance that, yes, white people have the right to exist—but they don’t have the right to reverse the genocidal levels of immigration!

Reason for this schizoid disorder? This secular man subscribes Christian ethics, particularly a secularised version of the ethics of the Sermon on the Mount; Pauline universalism, and an out-group altruism that did not exist before Christianity.

Published in: on February 12, 2018 at 11:41 am  Comments (12)  
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