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Pierce nails MexicoEditor’s note: ‘These days the mestizos are feeling their oats and flexingtheir muscles more than in the past’ wrote William Pierce twenty years agoin ‘The Mexican Menace’, Free Speech magazine, May 1998, Volume IVNumber 5. Nowadays they are far more emboldened, as can be seen in thepolitical programs of the Mexican TV. Below, some excerpts from Piercearticle:

The population of Mexico today is about 30 per cent more or lesspure-blooded Indians; about 60 per cent mestizos, or European-Indian mongrels; and less than 10 per cent Whites, most ofSpanish origin. Social caste in Mexico is based largely on thepercentage of White—that is, Spanish—blood a person has, withIndians at the bottom of the social hierarchy, Whites at the top,and mestizos distributed in between roughly on the basis of theirdegree of Whiteness. At least, that’s the way it used to be. Thesedays the mestizos are feeling their oats and flexing their musclesmore than in the past.

The red-bearded Spanish conquistador,Hernán Cortes, taught the Indians of Mexico torespect the White man. With 500 Spanishsoldiers and 16 horses he landed in 1519 atwhat later became Veracruz, burned his shipsbehind him to discourage desertions, andduring the next two years conquered all ofMexico, which at that time had a population of

more than two million Indians, and utterly destroyed the empireof the Aztecs, who were renowned as fierce and bloodthirstywarriors. All of that, however, was nearly 500 years ago, andthings have gone downhill since.

In contrast to the English settlers to the north, who came seekingland and brought their own women with them from England, theSpanish came seeking gold and brought no women. Instead theymated with the Indian women—a practice encouraged by thepriests accompanying them, who were eager to convert theIndians to Christianity. Thus began the growth of the mestizoelement in Central America.

This process of racial mixture did not bring about the peacefulamalgamation of the races that the priests claimed it would.Instead, the history of Mexico has been a series of bloodyrevolutions and racial warfare, mostly of mestizos and Indiansagainst Whites, but also of Indians against mestizos, as in the caseof the recent civil war in Mexico’s southernmost province ofChiapas.

Since the Second World War there has been a very noticeablegrowth in Mexican nationalist sentiment among the mestizoelement in the southwestern United States, and a similarsentiment is found throughout Mexico. It expresses itself in asmoldering hatred of gringos: a hatred which often bursts intoopen flame.

PUBLISHED IN: AZTEC PEOPLE HERNÁN CORTÉS MEXICO WILLIAM PIERCE ON APRIL 9, 2018 AT 11:59 PM COMMENTS (4)

Why Europeans must reject Christianity, 19by Ferdinand Bardamu

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

Among the great religions, only Christianitycontains within its shell an unlimited capacityfor self-destruction. Nihilism lies at the core ofthe Christian gospel; in pure form, the religiondemands 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, whenattained, lead to the annihilation of the individual. As far asWestern survival is concerned, this can only mean one thing:civilizational collapse and ethnic suicide. This is exactly whathappened during the Dark Ages, when Christians were at theapogee of their power and influence in Europe. This decline wasreversed by courageous intellectuals who had rediscovered theglories of the ancient civilizations, using this past achievement asthe basis for new achievements and discoveries.

Christianity is a dangerous religion. It maximizes the survival andreproduction of the genetically unfit at the expense of society’smore productive members. It promotes the mass invasion of theWest by foreigners of low genetic quality, especially from theThird World. By lowering collective IQ, Christianity hasaccelerated Western civilizational decline.

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

The Christian belief in the sacredness or intrinsic worth of allhuman life means that the religion is best regarded as aninherently anti-eugenic force. This Christian hatred of raceimprovement has manifested itself throughout European history.Christian monasticism and the priesthood, which removedEurope’s most gifted men from the gene pool, helped prolong theDark Ages by hundreds of years.

Christian opposition to eugenics may also be driven by arecognition that actual religious belief is correlated with geneticinferiority. The negative correlation between intelligence andreligiosity has been known since the mid-1920’s. Recent findingsinclude a 2009 study revealing that atheists have average IQ’s 6points higher than religious believers. This more than exceeds thethreshold for statistical significance. The study further exploredthe relationship between national IQ and disbelief in god, findinga correlation of 0.60. This negative correlation, replicated acrossmultiple studies, is the main reason why Christianity hasexperienced such explosive growth in the underdeveloped regionsof Africa and Latin America.

In this context, Christian opposition to eugenics is a defensivemaneuver. A more biologically evolved population would abandonChristianity for a rational belief-system. This would bankrupt theChristian religion by emptying church coffers and forcing itsclergy to find an alternative source of employment.

Christianity is a threat to global peace and security. This makes itthe world’s most dangerous religion. The Roman Catholic Church,the largest Christian denomination in the world at almost 1.3billion members, is opposed to abortion and all other forms ofcontraception. Protestants are also against abortion, althoughmany support voluntary contraception. Neo-Christians, whichinclude modern liberals and cultural Marxists, although notopposed to the free availability of abortion and contraception inthe West, are opposed to population stabilization and reduction inThird World countries.

Although modern research has demonstrated the existence of asignificant positive correlation between foreign aid and fertility,Christian organizations continue to actively send aid to ThirdWorld countries. The continuous flow of money from the globalnorth to the global south has led to explosive population growth inthe developing regions of the world.

This problem is most acute in Africa, where the demographicsituation has been significantly exacerbated by foreign aid fromthe liberal governments of developed countries and Christiancharities. The population increases through a continuous streamof charitable donation, which places great strain on availableresources as the local carrying capacity of the land is exceeded.Competition for scarce resources intensifies, bringing violentconflict in its wake; large-scale famines occur with increasingfrequency and severity. The destabilization of entire regions leadsto increasing numbers of Africans desperately trying to escapeworsening conditions in their own countries, accelerating thedestruction of Western civilization through the demographictimebomb of Third World migration.

After the West has been utterly destroyed by rampaging migranthordes, the populations that once survived on Christian charityand foreign aid return to subsistence-level conditions afterMalthusian catastrophe. This results in widespread depopulationof Africa south of the Sahara Desert.

Like the patristic Christianity that once menaced the world ofclassical antiquity, the “neo-Christianity” of social welfareliberalism and cultural Marxism threatens to bring about thecomplete destruction of modern Western civilization. Politicaldoctrines like equality and human rights, forged within a Christiantheological context, are now used as tools for the dispossession ofEuropeans in their own homelands. Not only is neo-Christianityrepresented by liberal-leftist ideology; it is also an intrinsicelement of modern Christian teaching that has rediscovered itsprimitive Christian roots.

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

The multiculturalist state religion was implemented during thecultural revolution of the 1960s. Reversal of course is not possiblein this current atmosphere of state-sanctioned politicalcorrectness. If the liberal-leftist regimes of the West maintaintheir grip on power, the dystopian conditions they have sociallyengineered will continue without interruption into the foreseeablefuture. The totalitarian nature of multicultural ideology is furtherreinforced by the systematic brainwashing of Western populationsand Jewish elite control of politics, the media, all major financialinstitutions and the academic world.

European civilization is in danger of being permanently eclipsedby the specter of neo-Christian influence, which hangs over thecontinent like the sword of Damocles. We will always have theBible and the church, but Western scientific and technologicaladvancement will not be with us forever. It is obvious thatChristianity offers nothing but endless misery and suffering forWestern man. Unless the remaining vestiges of Christianity inEurope are extinguished without a trace, European civilization willfind itself submerged in a dark age more long-lasting andcalamitous than the one that engulfed Europe after theChristianization of the Latin-speaking West in the 4th century.

For the first time in history, Western man must choose betweenChristianity or the survival of his own civilization. We can onlyhope that he chooses wisely as the “hour of decision” fastapproaches.

PUBLISHED IN: AXIOLOGY CATHOLIC CHURCH CHRISTIAN QUESTION (CQ) CHRISTIANITY DEMOGRAPHYEGALITARIANISM LIBERALISM WEST'S DARKEST HOUR ON APRIL 9, 2018 AT 9:07 AM COMMENTS (8)

WDH Radio Show – Episode 9

— Listen to it here! —

WDH host: Joseph Walsh Special guest: Vegainator

PUBLISHED IN: FREE SPEECH / FREE PRESS MONOCAUSALISM WDH RADIO SHOW ON APRIL 8, 2018 AT 10:02PM COMMENTS (8)

Why Europeans must rejectChristianity, 18by Ferdinand Bardamu

Karl Marx, chief interpreter of the “ProtestantAquinas”

Marxist ideology is neither rationally explicablenor empirically verifiable. This means thatMarxism is not subject to revision when itsprophecies fail to materialize, or its cardinaldoctrines are disproven; instead, like the

Christian religionist, the Marxist ideologue is forced to engage inmind-numbing apologetics to maintain a thin veneer of ideologicalrespectability. Despite claims of being “scientific,” Marxismrequires a rigid doctrinal orthodoxy that demandsexcommunication of heretics who deviate from the establishedcreed. Marxism is, in fact, a neo-Christian religious cult with itsown prophets, saviors, holy books, holy days, and holy sites, aswell as sacred rituals and devotional music.

Marxism shares the same basic doctrines as Christianity, albeit inmaterialist garb. The Garden of Eden finds its Marxist counterpartin the egalitarian social arrangement preceding the rise ofcivilization. The Fall from paradise occurs with Adam and Eve’sdisobedience; in the Marxist worldview, the Fall occurs with theintroduction of the division of labor. In Christianity, there is thedevil; in Marxism, the villain is the capitalist. Marx’s historicalmaterialism is merely the eschatological framework of Christianorthodoxy in secularized form. In Christianity, god works throughhistory to redeem the elect. This leads to an apocalyptic showdownbetween the forces of good and evil, the millennial reign of Christ,and the re-establishment of utopian conditions on earth. Thesame teleological view of history is found in Marxist ideology. Theinternal contradictions within the flow of capital resolvethemselves in favor of proletarian liberation from capitalistexploitation. The continuous valorization and concentration offinancial resources in the hands of the capitalist, combined withthe “immiseration” of the proletariat, generate apocalypticconditions or “revolution.” This leads to the overthrow of thecapitalists, seizure of the means of production, dictatorship of theproletariat and finally, the establishment of communist paradiseat the end of history.

Marx’s vision of history is so deeply rooted in Christianity that hisphilosophy would be more accurately classified as a branch ofliberal Protestantism. This would situate Marx within a Christiantheological tradition beginning with the Jew Saul of Tarsus. EvenMarx’s atheism does not exclude him from the Christian tradition;the dialectic in Marx’s philosophy of history possesses the samefunction as the triune godhead of Christianity; both are abstractagencies whose purpose is to bring the salvation plan of history toits final consummation in apocalyptic conflict, returning allhumanity to an imagined golden age that once existed in theremote past. Marx, like the primitive Christians and theirReformed inheritors, takes the anticipatory view of humanspiritual equality to its final logical conclusion.

From whence does Marxism acquire its character as a secularizedversion of the Christian gospel? The philosophical method ofdialectical materialism, the cornerstone upon which the entireedifice of “scientific” socialism was constructed, is derived fromHegel’s use of dialectic in Phenomenology of Spirit. Hegel, calledthe “Protestant Aquinas” because of his systematization andunification of a wide variety of topics in philosophy and Christiantheology, first conceived of dialectic in his early theologicalwritings. According to the philological and historical evidence,Hegel, after having spent years immersing himself in St. Paul’sLetters as a Protestant seminarian, appropriated the termAufhebung from Luther’s commentary on Romans. This wasLuther’s translation of the messianic term katargesis in thePauline epistles. Hegel made the term the fundamental axis of hisdialectic because Luther’s use of Aufhebung had the doublemeaning of abolishing and conserving, like its koine Greekequivalent katargesis.

Of greater significance is Hegel’s use of Protestant trinitariantheology to elucidate the underlying structure of objective reality.For Hegel, the Absolute is the complete totality of everything inexistence; if this is considered as a unity, the Absolute is god, orthe self-consciousness of the universe. The world of sense andexperience is necessarily triadic because, as Absolute Mind, itreflects the trinitarian structure of the Christian godhead. Thismakes everything in the known universe amenable to rationalexplanation. “Mystery” has no place in Hegel’s version ofProtestant theology because faith has been replaced withknowledge.

Hegel’s logical system is divided into three parts, eachcorresponding to the three persons of the trinity: I. Logic II.Nature III. Spirit. These are each further subdivided into threemore categories and so on, reflecting Hegel’s belief that anysystematization of philosophical and theological knowledge mustfaithfully mirror the underlying triadic structure of objectivereality to achieve some degree of rational coherence. Even Hegel’sdialectical method, the cornerstone of his philosophy, is triadic instructure. The dialectic has three “moments”: (1.) a moment offixity; (2.) a dialectical or negatively rational moment and; (3.) aspeculative or positively rational moment.

In Hegel’s dialectic triad, a fixed concept (first moment) becomesunstable because of a one-sided or restrictive character (secondmoment). In the process of “sublation” (or Aufhebung), theconcept of the first moment is overcome and preserved, but aninherent instability within the concept leads to the creation of itsdirect opposite. In the third moment, a higher rational unityemerges from the negation of the original negation. Hegel’steleological vision of the historical process unfolds according tothis three-stage dialectical process of contradiction, sublation andunity of opposites.

This system is by no means strictly deterministic; in Hegel’s viewof history, the trinitarian god is revealed as transcendent in thedynamic relationship between historical necessity andcontingency, which subsist as overarching unity on a higherrational plane of existence. Without this crucial ingredient ofcontingency, the telos of history would remain outside humanity’sgrasp, frustrating the divine plan of a trinitarian god who revealshimself through the logic of the historical dialectic. The Hegeliantelos is the universal self-realization of freedom through thehistorical development of man’s consciousness of the divine,attaining its highest stage of fulfillment in the elimination of allChristian “mysteries” through complete rational self-knowledge ofgod. Given the role of freedom in this dialectical view of history,the pivotal significance of the Protestant Reformation for Hegel iseasily comprehended. Luther’s iconic enunciation of the doctrineof universal priesthood, combined with his repudiation ofmedieval ecclesiastical authority, meant that freedom was on thethreshold of achieving full actualization within the historicalprocess as a universal phenomenon, bringing us further towardthe telos of history in modern times.

Like St. Augustine’s linear view of history in City of God, Hegel’sview is also fundamentally Christian, permeated by theeschatological and soteriological elements of Protestantorthodoxy. The central miracle of Christianity, the Incarnation orLogos made flesh, is further reflected in the unfolding of thehistorical dialectic. The dialectical overcoming of particularity anduniversality, finite and infinite at the end of history, when manachieves rational self-knowledge of the absolute, is patterned onthe Incarnation, or the dialectical overcoming of the oppositionbetween god and man. The self-manifestation of god in thehistorical process makes man co-agent in the divine plan of post-historical redemption. This occurs despite man’s alienation andestrangement from god. The “unhappy consciousness,” yearningfor god, finally becomes aware of his individual co-agency in god’splan of universal salvation and achieves liberation from despair.This realization, which is really a collective one, ushers in the endof history by ensuring man’s salvation through the establishmentof god’s kingdom on earth.

For Marx, the Hegelian dialectic suffered from an internalcontradiction. The logic of dialectic presented human history as anevolutionary process, one of constant motion and change, with nofinal, absolute form. Yet paradoxically, the laws of dialectic thatstructured historical development within Hegel’s idealist systemwere absolutes in a system that was itself final and absolute. Howwas this contradiction to be resolved? “With [Hegel],” Marx wrotein Das Kapital, “[the dialectic] is standing on its head. It must beinverted, in order to discover the rational kernel within themystical shell.” Inversion of Hegel’s speculative idealism resolvesthis internal contradiction by recasting the logic of evolution as anopen-ended process. The materialist dialectic replaces the idealistteleological-conceptual framework of Hegel’s system with anevolutionary form of human social and biological development.Nothing is absolute in Marx’s system, except the need forcontinuous dialectical progression through contradiction andunity of opposites. If all substantial being is relative andtransitory, it follows that the laws of dialectic can only be appliedto it in a relative fashion. If evolution is a continuous and open-ended process, no idealist resolution of its objective materialcontradictions is possible without fetishizing them as part of somehermetically sealed, closed system. Thus, Marx’s inversion of thedialectic rescued it from Hegel’s absolute Christian idealistframework, giving it a thoroughly natural, anthropologicalfoundation within an evolutionary materialist framework. With amaterialized dialectic, Marx was able to formulate a philosophicalmethodology that could analyze capitalist economic relations froma scientific perspective.

The eschatological conceptualization of history as both linear andteleological is a uniquely Judeo-Christian “contribution” toWestern culture. This replaced the earlier Greek view of history asa cyclical process. Hegel translated the eschatological frameworkof Lutheran Protestant theology into a well-organizedphilosophical system. The laws of dialectic were simplycontradictions within the Christian narrative of redemption. TheMarxist theory of historical materialism assimilated this Christianeschatological framework, in “demystified” and rational form,precisely because its philosophical methodology incorporatedHegel’s dialectic as the motor force of historical development.Thus, we have primitive communism for the Garden of Eden,capitalist oppressors for the devil, man’s self-alienation for theeffects of original sin, a classless society for the kingdom of godand so forth. In Marx’s secularized Protestant theology, historicalevolution proceeds by way of class conflict, leading to proletarianemancipation and communist paradise. In Hegel, man achievesrational self-knowledge of god, whereas for Marx, man achievesrational self-knowledge of himself at history’s end, which is reallythe beginning of man’s “true” history according to the Marxistplan of salvation.

Marx’s philosophy, when stripped of all socio-economic elements,is the trinitarian and Christological dimension of Hegel’sspeculative Protestant rationalism in materialist form. Theeschatological and soteriological framework of orthodoxChristianity remains intact, although secularized and inverted.Like every good Protestant, Marx acknowledged the influence ofthe Reformation upon his own ideas, tracing his revolutionarypedigree through Hegel to the renegade monk Luther.

The global dissemination of Marxism has revealed Karl Marx asone of the most influential Christian theologians after St. Paul.This neo-Christianity is potentially even more destructive than thepatristic Christianity that infected and nearly exterminated theWestern civilization of antiquity. Economic Marxism has killed anestimated 100 million people in the 20th century; if trendscontinue, cultural Marxism will lead to the civilizational andcultural extinction of the West.

PUBLISHED IN: CHRISTIAN QUESTION (CQ) G.W.F. HEGEL KARL MARX MARTIN LUTHER MARXISMPHILOSOPHY PHILOSOPHY OF HISTORY REFORMATION ON APRIL 8, 2018 AT 10:04 AM COMMENTS (7)

Why a new subtitle?Today I changed the subtitle of this site from‘Just follow the white rabbit’ to ‘Christians arethe ultimate conclusion of Judaism’. Oldersubtitles said: ‘Hitler was right’, ‘Gens albaconservanda est’ and ‘Western racial andcultural preservation’.

To understand the new subtitle, a Nietzschequotation, keep in mind the context of the quote—see red letters inthis post—and also the article ‘White nationalism is deluded, therabbi is right’.

______ � ______

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PUBLISHED IN: CHRISTIAN QUESTION (CQ) CHRISTIANITY JUDAISM ON APRIL 7, 2018 AT 8:13 PM COMMENTS (1)

On Bardamu’s essayInstalment 17 of Ferdinand Bardamu’s essay revealed things I didnot know about the history Christianity. It also reminds me of oneof the passages that most haunted me of Nietzsche’s TheAntichrist, which I have already quoted a couple of times but it’sworth re-quoting:

§ 61

Here it becomes necessary to call up amemory that must be a hundred timesmore painful to Germans. The Germanshave destroyed for Europe the last greatharvest of civilisation that Europe wasever to reap—the Renaissance. Is itunderstood at last, will it ever beunderstood, what the Renaissance was?

The transvaluation of Christian values: an attempt with allavailable means, all instincts and all the resources of genius tobring about a triumph of the opposite values, the more noblevalues…

To attack at the critical place, at the very seat of Christianity, andthere enthrone the more noble values—that is to say, toinsinuate them into the instincts, into the most fundamentalneeds and appetites of those sitting there…

I see before me the possibility of a perfectly heavenlyenchantment and spectacle: it seems to me to scintillate with allthe vibrations of a fine and delicate beauty, and within it there isan art so divine, so infernally divine, that one might search invain for thousands of years for another such possibility; I see aspectacle so rich in significance and at the same time sowonderfully full of paradox that it should arouse all the gods onOlympus to immortal laughter: Cæsar Borgia as pope!… Am Iunderstood?… Well then, that would have been the sort oftriumph that I alone am longing for today: by it Christianitywould have been swept away!

What happened? A German monk, Luther, came to Rome. Thismonk, with all the vengeful instincts of an unsuccessful priest inhim, raised a rebellion against the Renaissance in Rome…

Instead of grasping, with profound thanksgiving, the miraclethat had taken place: the conquest of Christianity at its capital—instead of this, his hatred was stimulated by the spectacle. Areligious man thinks only of himself. Luther saw only thedepravity of the papacy at the very moment when the oppositewas becoming apparent: the old corruption, the peccatumoriginale, Christianity itself, no longer occupied the papal chair!Instead there was life! Instead there was the triumph of life!Instead there was a great yea to all lofty, beautiful and daringthings!…

And Luther restored the church.

By the way, it is nice that Jack Halliday, as a kind of spokesmanfor The West’s Darkest Hour, is trying to communicate, in otherforums, our message as in this thread of Occidental Dissent. Iwonder if the admin of that site, a Lutheran, has been followingwhat we have been saying about Luther, the Reformation, andChristianity in general.

But I understand the distant neighbours of the North. Here in thesouth all secular intellectuals, without exception, are idiots,including the criollos (in English see here and in Spanish here). Itseems that the apostates of Christianity fall automatically into amuch worse ideology: ethnosuicidal liberalism and culturalMarxism. But that is also courtesy of Christianity itself, as we havebeen seeing in Bardamu’s essay.

Since I mentioned Jack Halliday, I would like to take thisopportunity to mention another commenter of this site, SpahnRanch, who is keen to see aspects of Christianity that I couldn’tsay better.

PUBLISHED IN: ANTICHRIST (BOOK) CHRISTIAN QUESTION (CQ) FRIEDRICH NIETZSCHE GERMANY MARTINLUTHER REFORMATION RENAISSANCE TRANSVALUATION OF ALL VALUES ON APRIL 7, 2018 AT 10:55 AM COMMENTS (7)

Why Europeans must reject Christianity, 17by Ferdinand Bardamu

The Christian origins of modern liberalism andsocialism

The “anticipatory” consequences of spiritualequality meant social and economic equality forthe church, leading to the establishment offormal communism in the early Christiancommunities. This was not just philanthropy,

but a highly organized social welfare system that maximized theredistribution of wealth. Early Christian communism waswidespread and lasted for centuries, crossing both geographicaland ethno-cultural boundaries. The communist practices of theante-Nicene church were rooted in the Jesus tradition of the 1stcentury. The existence of early Christian communism is well-attested by the Ante-Nicene fathers and contemporary pagans.

After Christianity became the official state religion, the churchbecame increasingly hierarchical as ecclesiastical functions weremerged with those of imperial bureaucracy. The communist socio-economic practices of the early church were abandoned bymedieval Christians. This was replaced by a view of inequality asstatic, the result of a “great chain of being” that ranked thingsfrom lowest to highest. The great chain was used by theologians tojustify cosmologically the rigidly stratified social order that hademerged from the ashes of the old Roman world. It added a veneerof ideological legitimacy to the feudal system in Europe. In thegreat chain, Christ’s vicar, the pope, was stationed at the top,followed by European monarchs, clergy, nobility and, at the verybottom, landless peasantry. This entailed a view of spiritualequality as “antipathetic.” St. Thomas Aquinas provided furtherjustification for inequality along narrowly teleological lines. In theSumma Contra Gentiles, diversity and variety in creation reflectthe harmonious order established by god. If the universe onlycontained equal things, only one kind of good would exist and thiswould detract from the beauty and perfection of creation.

The antipathetic view of Christian equality was the dominant oneuntil the Protestant Reformation of the 16th century. MartinLuther’s iconic act—the nailing of the 95 Theses to the WittenbergCastle door in 1517—began an ecclesiastical crisis of authority thatwas to have tremendous repercussions for the future of Westernhistory. The pope was no longer the supreme representative ofChrist on earth, but an irredeemably corrupt tyrant, who hadwantonly cast the church into the wilderness of spiritual oblivionand error.

Access to previously unknown works of ancient science andphilosophy introduced to an educated public the pagan epistemicvalues that would pave the way for the Scientific Revolution of the17th century. The humanist cry of ad fontes! was eagerly embracedby Reformers. It allowed them to undermine scholastichermeneutical principles (i.e. the Quadriga) and the majordoctrines of medieval Christianity. The rediscovery of morereliable manuscripts of the Bible served as an important catalyst ofthe Reformation.

Reformed theologians, armed with humanist textual andphilological methods, studied the New Testament and the Ante-Nicene fathers in the original languages. This led to a Christian“renaissance,” a rediscovery of the early Christian world.Compared to the lax morality and spiritual indifference of latemedieval clergy, the first 4 or 5 centuries of the primitive churchseemed like a golden age, one that maintained the doctrinal purityof Christian orthodoxy until Pope Gregory I, unencumbered by thegross distortions of scholastic theology and ecclesiastical tradition.Early Christian teachings and practices, forgotten during theMiddle Ages, became popular once again among Protestants.

Reformers sought to recapture the spirit of primitive Christianityby incorporating egalitarian and majoritarian principles into anearly modern ecclesiastical setting. Egalitarian thought was firstenunciated in Luther’s teaching on the universal priesthood of allbelievers. In contrast to medieval Christian teaching, whichviewed the clergy as members of a spiritual aristocracy, Lutherproclaimed all Christians equally priests before god, with each onehaving the same capacity to preach and minister to fellowbelievers. On this basis, Luther demanded an end to thedifferential treatment of clergy and laity under canon law. He alsodefended the majoritarian principle by challenging the Romanecclesiastical prerogative of appointing ministers for Christiancongregations. Calvin, the other great Reformed leader,acknowledged the real-world consequences of spiritual equality,but approached it from the perspective of universal equality intotal depravity.

Protestant radicals viewed the egalitarian policies of themainstream Reformed churches as fundamentally inadequate; anyconcrete realization of Christian spiritual equality entailed a large-scale revival of the communistic socio-economic practices of theprimitive church. Muntzer, an early disciple of Luther, isrepresentative of this more radical egalitarian version of thegospel. In 1525, a group of religious fanatics, including Muntzer,seized control of Muhlhausen in Thuringia. During their brief ruleover the city, they implemented the program of the ElevenArticles, a revolutionary document calling for social justice andthe elimination of poverty. Idols were smashed, monks weredriven out of their convents and monastic property was seized andredistributed to the poor. From the pulpit, Muntzer delivered fierysermons ordering his congregation to do away with the “idol” ofprivate property if they wished the “spirit of God” to dwell amongthem. A leader of the Peasant’s War in Germany, he was capturedin May of 1525 after his army was defeated at Frankenhausen. Hewas tortured and then executed, but not before his captors wereable to extract the confession: “Omnia sunt communia.” Whetherthe confession represents the exact words of Muntzer iscontroversial; nevertheless, it accurately reflects Muntzer’s anti-materialistic piety and view that the teachings of the gospel wereto be implemented in full.

The Munster Rebellion of 1534-1535, led by Jan Matthys andJohann of Leiden, was far more extreme in its radicalism. Afterthe Anabaptist seizure of the city, Matthys declared Munster thesite of the New Jerusalem. Catholics and Lutherans were thendriven from the town, their property confiscated and redistributedto the poor “according to their needs” by deacons who had beencarefully selected by Matthys. They set about imposing theprimitive communism of the early church upon the town’sinhabitants. Money was abolished; personal dwellings were madethe public property of all Christian believers; people were forced tocook and eat their food in communal kitchens and dining-halls, inimitation of the early Christian “love feasts.” Ominously, Matthysand Johann even ordered the mass burning of all books, exceptthe Bible. This was to symbolize a break with the sinful past andthe beginning of a new communist era, like the Year One of theFrench Revolutionary National Convention. In the fall of 1534,Anabaptist-controlled Munster officially abolished all privateproperty within city limits. But the Anabaptist commune was notto last for long. After a lengthy siege, the Anabaptist ringleaders,including Johann of Leiden, were captured, tortured and thenexecuted by the Bishop of Munster.

The Diggers (or “True Levellers”) and the Levellers (or“Agitators”), active during the English Civil Wars (1642-1651) andthe Protectorate (1653-1659), were strongly influenced byprimitive Christian teaching. The Diggers, founded by GerardWinstanley, were inspired by the communist socio-economicpractices of the early Christians. They tried to establish agrariancommunism in England, but were opposed in this endeavor, oftenviolently, by wealthy farmers and local government officials whodismissed them as atheists and libertines. The more influentialLevellers, a radical Puritan faction, tried to thoroughlydemocratize England by introducing policies of religioustoleration and universal male suffrage. Their rejection of thearbitrary monarchical power of King Charles I in favor ofegalitarian democracy was ultimately informed by Christiantheological premises. Prominent Levellers like “Freeborn” JohnLilburne argued for democratic egalitarian principles based ontheir exegetical interpretation of the Book of Genesis. All menwere created equal, they said, with no one having more power,dignity and authority than anyone else in the Garden of Eden.Since no man had the right to exercise authority over others, onlypopular sovereignty could legitimately serve as the underlyingbasis of civil government. Many Leveller proposals, as writtendown in the Agreement of the People, were incorporated into theEnglish Bill of Rights of 1689. This document later influenced theAmerican Bill of Rights of 1791.

John Locke was the founder of modern liberalism, a politicaltradition soaked in Christian religious dogma. He drew manysocial and political implications from Christian spiritual equality.His belief in equality was rooted in the firm conviction that allmen were created in the image of god, making them equal bynature. Church fathers and medieval theologians had long arguedthat all men, whether slave or free, were “by nature equal,” butthat social inequality among men was god’s punishment for sin.John Locke agreed with the patristic and medieval authors onnatural equality but repudiated their use of original sin to justifythe passive acceptance of human social and economic inequality.Like the Protestant reformers before him, he believed thatspiritual equality was not merely eschatological, but entailedcertain real-world implications of far-reaching politicalsignificance.

Locke’s argument for universal equality was derived from a carefulhistorical and exegetical interpretation of the biblical narrative.The creation of man in god’s image had enormous ramificationsfor his political theory, especially as it concerns his views on thenature of civil government and the scope of its authority. From hisreading of Genesis, Locke argued that no man had the right todominate and exploit other members of the human species. Manwas created by god to exercise dominion over the animal kingdom.Unlike animals, who are by nature inferior, there can be nosubjection among humans because their species-membershipbears the imprint of an “omnipotent and infinitely wise maker.”This meant that all men are born naturally free and independent.Locke’s view of universal equality further entailed the “possessionof the same faculties” by all men. Although men differed in termsof gross intellectual endowment, they all possessed a low-levelintellectual ability that allowed them to manipulate abstract ideasand logically reason out the existence of a supreme being.

In Locke’s view, all government authority must be based on theconsent of the electorate. This was an extension of his belief inmankind’s natural equality. Any abuse of power by electedrepresentatives, when all judicial and political avenues of redresshad been exhausted, was to be remedied by armed revolution.This would restore men to the original liberty they had in theGarden of Eden. Freedom from tyranny would allow them to electa government that was more consonant with the will of the people.

Locke’s theory of natural rights was based on biblical notions of anidyllic prehistory in the Garden of Eden. Contrary to monarchicaltheorists like Filmer, man’s earliest social organization was not ahierarchical one, but egalitarian and democratic. If all men werecreated equal, no one had the right to deprive any man of life,liberty and private property. In Lockean political philosophy,rights are essentially moral obligations with Christian religiousovertones. If men were obliged to surrender certain natural rightsto the civil government, it was only because they were betteradministered collectively for the general welfare. Those rights thatcould not be surrendered were considered basic liberties, like theright to life and private property.

Early modern Christian writers envisioned in detail what an idealcommunist society would look like and how it would function. Theearliest communist literature emerged from within a Christianreligious context. A famous example is Thomas More’s Utopia,written in 1516, which owes more to patristic ideals of communismand monastic egalitarian practice than Plato’s Republic. Anotherexplicitly communist work is the Dominican friar TommasoCampanella’s 1602 book City of the Sun. These works form animportant bridge between pre-modern Christian communism andthe “utopian” and “scientific” socialism of the 19th century. Forthe first time in history, these writings provided an in-depthcritique of the socio-economic conditions of contemporaryEuropean society, indicating that only through implementation ofa communist system would it be possible to fully realize thehumanist ideals of the Renaissance. They went beyondcommunalization of property within isolated patriarchalcommunities to envisage the transformation of large-scalepolitical units into unified economic organisms. These would becharacterized by social ownership and democratic control.Implicit in these writings was the assumption that only the powerof the state could bring about a just and humanitarian socialorder.

“Utopian” or pre-Marxian socialism was an important stage in thedevelopment of modern leftist ideology. Its major exponents,Blanc, Cabet, Fourier, Saint-Simon and Owen, were either devoutChristians or men profoundly influenced by the socio-economicand ethical teachings of primitive Christianity. They often viewedJesus of Nazareth as a great socialist leader. They typicallybelieved that their version of communism was a faithfulrealization of Jesus’ evangelical message. In the pre-Marxianvision, the primitive communism of the early Christian church wasan ideal to be embraced and imitated. Many of these writers evendefended their communist beliefs through extensive quotationfrom the New Testament.

Louis Blanc saw Jesus Christ as the “sublime master of allsocialists” and socialism as the “gospel in action.” Etienne Cabet,the founder of the Icarian movement, equated true Christianitywith communism. If Icarianism was the earthly realization ofJesus’ vision of a coming kingdom of god, it was imperative thatall communists “admire, love and invoke Jesus Christ and hisdoctrine.” Charles Fourier, an early founder of modern socialism,viewed Jesus Christ and Isaac Newton as the two most importantfigures in the formative development of his belief-system. Hegrounded his socialist ideology squarely within the Christiantradition. As the only true follower of Jesus Christ, Fourier wassent to earth as the “Comforter” of John 14:26, the “Messiah ofReason” who would rehabilitate all mankind along socialistindustrial lines.

Henri de Saint-Simon, another important founder of modernsocialism, believed the true gospel of Christ to be one of humilityand equality. He advocated a “New Christianity” that would realizethe practical and economic implications of the just world orderpreached by Jesus. Saint-Simon was also an early precursor of theSocial Gospel movement, which sought to ameliorate socialpathology through application of Christian ethical principles. Theearly Welsh founder of modern socialism, Robert Owen, althoughhostile to organized Christianity and other established religions,regarded his version of socialism as “true and genuineChristianity, freed from the errors that had been attached to it.”Only through the practice of socialism would the “invaluableprecepts of the Gospel” be fully realized in contemporaryindustrial society.

The earliest pioneers of socialism, all of whom maintained socio-economic views grounded upon Christian religious principles,exercised a profound and lasting influence on Marx. His neo-Christian religious beliefs must be regarded as the only realhistorical successor of orthodox Christianity, largely because hisideology led to the implementation of Christian socio-economicteachings on a scale hitherto unimaginable. Muntzer, the radicalAnabaptists and other Christian communists are consideredimportant predecessors of the modern socialist movements of the19th and 20th centuries. For example, in Friedrich Engels’ shortmonograph The Peasant War in Germany, Muntzer isimmortalized as the man whose religious and political views wereway ahead of his times. He even possessed a far moresophisticated “theoretical equipment” than the many communistmovements of Engels’ own day.

The primitive communist transformation of the socio-economicorder under Christianity is based on 1.) the elimination of allethno-linguistic and socio-economic distinction between men—unity in Christ—and; 2.) the fundamental spiritual equality of allhuman beings before god; it is the mirror image of the moderncommunist transformation of the socio-economic order underclassical Marxist ideology, which is based on 1.) elimination of allclass distinction between men and; 2.) a fundamental “equality” ofaccess to a common storehouse of agricultural produce andmanufactured goods. The numerous similarities betweenChristian communism and Marxism are too striking to be merecoincidence. Without the dominant influence of Christianity, therise of modern communism and socialism would have beenimpossible.

The Protestant Reformation of the 16th century links the socio-economic egalitarianism of the early Christian communities withthe socio-economic egalitarianism of the modern West. As areligious mass movement beginning in late medieval times, itprofoundly affected the course of Western civilization. TheReformation played an instrumental role in the initial formulationand spread of liberal and socialist forms of egalitarian thoughtthat now serve as the dominant state religions of the modernWestern “democracies.” Without Luther and the mass upheavalthat followed in his wake, Christian spiritual equality would haveremained an eschatological fact with no direct bearing on themodern secular world.

Spengler’s observation that “Christian theology is thegrandmother of Bolshevism” is a truism. All forms of Westerncommunism are grounded in the Christian tradition. The sameapplies to liberal egalitarian thought, which was also formulatedwithin a Christian religious milieu.

PUBLISHED IN: CATHOLIC CHURCH CHRISTIAN QUESTION (CQ) CHRISTIANITY EGALITARIANISM JESUS JOHNCALVIN JOHN LOCKE KARL MARX MARTIN LUTHER MARXISM PROTESTANTISM REFORMATION ST THOMASAQUINAS ON APRIL 6, 2018 AT 11:15 AM COMMENTS (16)

On the admin of this siteBelow, an excerpted translation from the German Metapedia’s

article about me (the below pic was taken in 1973):

______ � ______

C.T. (born 1958) is a private scholar and writer living in MexicoCity. He publishes in Spanish and English, with emphasis onanalysis of childhood trauma related to abuse. He acts as astaunch advocate of combative white self-assertion, including hisblog The West’s Darkest Hour. In 2017, C.T. recorded theproduction of English-language radio broadcasts.

C.T. is the son of a composer known in Mexico in the tradition ofclassical music; his mother was a concert pianist. Remotely, hetraces his origins back to Spanish ancestors.

The parental home was not only veryCatholic, it was also the place where heexperienced maltreatment as a teenager:experiences that shaped his character.Decades later, he made this topic the subject-matter of various publications that aim toprevent such events.

Christianity as the downfall of Whites

Mentally and spiritually, C.T. turned his back on Christianity inadulthood. He considers this religion to be an outrageous ‘deathcult for whites’. All white values have been inverted by Christianitysince its emergence in Europe, so that sub-humanism can bespread and triumph unhindered, while the white race isincreasingly degenerating, to such an extent that it must fight forits bare survival.

In his investigations and assessments C.T. uses the Germanphilosopher Friedrich Nietzsche and the champion of white raceinterests, William Pierce, whom he considers the greatest spiritAmerica has produced.

Already at the conquest of the American continent, the Spaniardsand Portuguese had spoiled their blood due to an ignominious,racial mixture of Christian convictions (‘all human brethren inChrist’). In this context C.T. strongly disagrees with what he calls‘monocausalists’, who only blame the long-lasting, vicious Jewishinfluence, for the decline of whites. Long before Jews had set footon American soil, the Christian European conquerors andcolonists, including Englishmen and Frenchmen, were driven bygreed to ensure that the conquered territories were filled withmestizos and Mulattoes. Attitude to the Germans

C.T. shows an exceptionally strong understanding and sympathyfor the Germans, especially as far as their historical fate isconcerned. In his opinion, the two world wars fought againstGermany in the 20th century were the most fatal crimes thatwhites ever instigated. Instead of living peacefully in the guise ofthe ‘crown of evolution’, the Germans of that time, the leaders ofthe Anglo nations decided to create a world in which the cloacagentium of the human race is on top.

The most indispensable book that every white man should read tofocus on the monstrous acts done to the Germans, and to providea foundation for contemporary historical education and judgment,explains C.T., is Hellstorm: The Death of Nazi Germany, 1944-1947.

PUBLISHED IN: AUTOBIOGRAPHY EVIL GERMANY HELLSTORM (BOOK) MATERIALISM / CAPITALISMMONOCAUSALISM NEANDERTHALISM TRANSVALUATION OF ALL VALUES ON APRIL 5, 2018 AT 12:27 PM COMMENTS (3)

Not a Nietzsche scholarWriting on Occidental Dissent, in his most recentarticle Hunter Wallace wrote: ‘There is a strongvein of nihilism that runs through the Alt-Right. IfI had to identify its sources, it seems to springlargely from Nietzschean philosophy…’ One of theChristian commenters said: ‘What is needed is anembrace of Orthodox Christianity and itstheology’.

Well, well. Wallace might be a good scholar on American historybut certainly not on Nietzsche.

One of the things that bothers me most about our time is that theJews and the academic gentiles quote Nietzsche with a spin inwhich they put him exactly as the opposite that he represented. Asbefore I became openly racist I read a lot about Nietzsche, Iremember very well some details of the biographies that have beenwritten about him. One of the things that surprised me is that,when a young Wagner was involved in illegal activities against theking, the child Nietzsche played at home ‘King Squirrel’ with hissister, in which the traitors to the King were shot.

Even in his mature books Nietzsche was an exponent of themorality that Wallace laments has been lost in the Alt-Right. Ifinstead of making the mistake of reading what academics opineabout Nietzsche, we read Nietzsche directly, we will be surprisedto learn that even in the 19th century he already complained thatthe institution of marriage was in danger in Europe, as can beseen: here.

Those who wish to enter the thoughts of the German philosopherwould do well to start with the masthead of this blog, whose lastpages contain lucid comments by Nietzsche showing that theethnosuicidal problem of the West, rather than ‘cultural Marxism’,is ‘cultural Christianity’ (precisely the self-incriminatory term thatRichie Spence has used to describe himself).

Those who wish to enter the tragic life of the philosopher couldread some excerpts from a very lyrical essay, The Struggle withthe Daimon: a real treat from the literary point of view!

______ � ______

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PUBLISHED IN: FRIEDRICH NIETZSCHE ON APRIL 5, 2018 AT 10:54 AM COMMENTS OFF

Why Europeans must reject Christianity, 16by Ferdinand Bardamu

Christianity: the grandmother of Bolshevism?

In 1933, the German historian Oswald Spenglerwrote: “All Communist systems in the West arein fact derived from Christian theologicalthought… Christianity is the grandmother ofBolshevism.” This alone makes Christianity oneof the most destructive forces in world history, a

force so radioactive it destroys everything within its immediatevicinity. But how is this even possible?

Equality is such a fundamental aspect of the church’s kerygmathat if it were removed the entire ideological structure of Christianorthodoxy would collapse like a house of cards. The “catholicity”of the church signifies that membership in the body of Christ isopen to all men, regardless of ethno-linguistic or socio-economicdifferences. Salvation, because it is equally available to all, meansthat all men possess the same innate capacity to achieve it. Thereis also universal equality in sinful depravity, as well as in thepossession of unmerited divine grace. Jesus’ commandment tolove one’s neighbor as oneself is merely the application ofuniversalist and egalitarian principles to human social life. In theNew Testament, believers are asked to serve one another, with theaim of achieving social equality within an ecclesiastical setting.

Assimilation of Platonic idealism by Ante-Nicene theologiansadded a metaphysical dimension to the egalitarianpronouncements of the New Testament. When God created man,he imparted the breath of life through his nostrils. This “breath,”psyche, or anima, translated “soul,” served as the life-principle ofthe animate body. The equality of souls before god obtainsbecause all bear the same imago dei or image of god. In theGarden of Eden, man lived in circumstances of natural equality.St. Augustine writes that before the Fall, no one exerciseddominion or lordship over anyone else, but that all ruled equallyand indifferently over the inferior creation. The natural equalitythat once existed in this mythical prehistory was lost because ofsin, which corrupted human nature. This brought slavery andother inequalities into the world. The church believed that thekingdom of god would restore Edenic conditions at the end oftime.

To the Ante-Nicene church, belief in spiritual equality was notsome ossified formula to be recited by rote like the Apostle’sCreed, but an ever-present reality with real-world, “anticipatory”consequences. Gospel narratives that incorporated elements ofprimitive communism were received favorably by the church anddeclared canonical. In Luke 3, John the Baptist, a member of thecommunist Essenes, exhorts his followers to share their clothingand food with those who are destitute. The communistpronouncements of John foreshadow the more explicit primitivecommunism of Jesus.

In Luke 4, Jesus begins his ministry by inaugurating an acceptable“year of the Lord’s favor.” This is a direct reference to the HebrewJubilee, which came every fifty years after the completion of sevensabbatical cycles. The proclamation of Jubilee signifiedmanumission of slaves, absolution of debt, redistribution ofproperty, and common ownership of the land’s natural produce.

According to Leviticus, no one owned the land, except YHWH;only its usufruct could be purchased. This was not a literal year ofJubilee inaugurated by Jesus. The passages being quoted in Lukeare from Isaiah, not Leviticus which contains the actual Hebrewlegislation. The imagery associated with the Jubilee is used todescribe the realized eschatological features of the new ageinaugurated by the coming Messiah. His return symbolizes thecomplete reversal of the old order. The new age will bring aboutcommunistic social relations through the ethical transformation ofbelievers. From a biblical hermeneutic standpoint, the TorahJubilee foreshadows the greater Jubilee now realized in Jesus’ministry.

Jesus’ economic teachings go far beyond Levitical communalsharing. They necessitate large-scale re-organization of societyalong egalitarian and communist lines. In Luke 6, Jesuscommands his audience to give to all those who beg from them,without distinction as to friend or enemy. His condemnation ofviolent retaliation is closely linked to this ethic of universalsharing; the communist social arrangement envisaged by Jesuscannot flourish in an atmosphere of violence and suspicion. Theeschatological age inaugurated by the Messiah is one wherelending without expectation of financial reward has become a newmoral obligation, one that must be carried out if one wishes toobtain treasure in heaven.

That early Christian communist practice was morally obligatory issupported by numerous passages from the New Testament.According to 1 John 3:16-17, true believers will sacrifice their livesfor the good of others, especially by giving to those in need;anyone who refuses to do this cannot claim to be a Christian ingood moral standing.

In the Ante-Nicene church, fellowship was not only spiritual, butincluded mutual aid in the form of concrete material andeconomic assistance. The canonical epistle of James defines truereligion as caring for “orphans and widows,” an ancient Hebrewidiom for the economically disadvantaged. Those who favor therich over the poor, instead of treating both equally, are sinners inneed of repentance. They have transgressed Jesus’ greatcommandment to “love thy neighbor as thyself.” James says that“faith without works is dead.” What do these “works” consist of?We are informed that true faith is shown by those who feed andclothe the wretched of the earth. If one refuses to do this, one’svery identity as a Christian is placed in jeopardy.

In 2 Corinthians, Paul provides additional theological justificationfor early Christian communist practice using the kenosis of Christas a reference point. Christians were expected to follow theexample of Jesus, who was “rich” in his pre-existent state, butwillingly “impoverished” himself so that believers could become“rich” through his “poverty.” This meant that wealthier Christiancommunities were morally obligated to share their abundance ofriches with poorer ones. The purpose of re-distributing wealthfrom one Christian community to another, writes Paul, was theachievement of economic equality between believers.

The apostolic identification of “true faith” with material re-distribution led to the establishment of the world’s first welfaresystem and centrally planned domestic economy. While someform of primitive communism existed before the institutionalizedChristian communistic practices of the first three centuries AD,these were reserved for small communities of Greek-speakingintellectuals or Jewish religious fanatics. What made Christiancommunism unique was its moral universalism and non-ethnocentric orientation. Given the egalitarian thrust of earlyChristian communist ideology, it should come as no surprise thatthe central organizing principle of classical Marxist economics,“From each according to his ability, to each according to his need,”was lifted verbatim from the pages of the New Testament.

Marxism-Leninism, a murderous 20th century ideology that led tothe deaths of over 100 million individuals worldwide, was directlyinspired by the ethical pronouncements of the New Testament.This is a source of great embarrassment to the Christianreligionist. In defense, apologists emphasize the voluntary natureof communist practice in early Christianity. Yet this apologeticalevasion is clearly anachronistic.

Freedom defined as the ability to choose in the absence of externalcoercion is a uniquely modern idea inherited from post-Enlightenment philosophies of liberalism. This idea of freedomaffirms the sovereign will as one obedient to itself, but alsoreducible to the basic laws of the free market. However, thisunderstanding of freedom is diametrically opposed to the oneencountered in the ancient Greek philosophical tradition. In thiscontext, there is no sharp distinction between voluntary actionand involuntary obligation; individuals are not conceptualized asautonomous agents with a multitude of options to choose from.

Instead, freedom is the ability to pursue the Good withoutimpediment; only a properly functioning will, in which the subjecthas fully realized his true essence, can do this. To do evil goesagainst the proper functioning of the will; it is not an expression ofone’s individual capacity for freedom. No one willingly orvoluntarily refuses to pursue the Good; rather, they lack sufficientmoral training or the appropriate self-restraint.

The Christian in the ancient world was free to not worship orconsume meat sacrificed to idols; he was not free to do theopposite because he was no longer pursuing the Good. A Christianwho violated the prohibition against idolatry was not legitimatelyexercising his capacity for free will, even though the prohibitionhad been violated in the absence of external coercion. Instead,such an action was the result of moral ignorance or error.

The same could be said of the early Christian practice ofcommunism. This was only “voluntary” in the sense thatChristians were freely pursuing a morally acceptable outcome. Iffreedom is pursuit of the Good without obstruction, Christianswere morally obligated to participate in the communist socio-economic practices of the church, otherwise they would not beconsidered righteous before god.

PUBLISHED IN: CHRISTIAN QUESTION (CQ) CHRISTIANITY COMMUNISM / BOLSHEVISM EGALITARIANISMJOHN THE EVANGELIST LUKE THE EVANGELIST NEW TESTAMENT OLD TESTAMENT ST PAUL THEOLOGY ONAPRIL 5, 2018 AT 1:17 AM COMMENTS (4)

This site in a nutshell: here.See also “The 14 words” and“New tablets of stone”.

The Fair Race’s DarkestHour is a compilation oftexts by seventeen authorsthat changed my world-view. A softcover edition ofthe book is available: here.

A translation of the work ofKarlheinz Deschner on thecriminal history ofChristianity is available:here.

Thomas Goodrich’sHellstorm is the mostimportant book of the 21stcentury.

Its subject-matter:the Holocaustperpetrated by the

Allied forces on theGermans, civilians included(here).

Here: an SSpamphlet explainingNational Socialism.

How we are light-yearsaway from the secular, Neo-Christian ethics of the Alt-Right can be surmised in“Darwin’sexterminationism”.

Presently Siege is onlyavailable as a PDF.

“1945 was the year of thetotal inversion of Aryanvalues into Christianvalues.” —Joseph Walsh

“With the death of AdolfHitler in the close of the2nd World War in 1945Western civilization, as ithad existed and is stillperceived DIED once and forall. The only thing that wasleft now was a gene pool.”—James Mason

“The fall of Stalingrad is thefinish of Europe. There wasa cataclysm. The core of itall was Stalingrad. Thereyou can say it was finishedand well finished, the whitecivilisation.” —L.F. Céline

To unplug yourself from theMatrix you really need toundemonize Adolf Hitler,Heinrich Himmler, NationalSocialism and the ThirdReich. Click here to hit tenarticles on vital info aboutthe Second World War thatthe controlled mediaconcealed from you.

Gens alba conservanda est(“The white race must be

preserved”)

Worldly gain at the expenseof the Volk is the maincause of the ongoingdestruction of the whiterace.

See “Revaluation ofvalues”: aparaphrase from

Francis Parker’s Yockey’sThe Enemy of Europe.

Fortunately, the collapse ofthe dollar that is comingwill mark the beginning ofthe end of America’seconomic and culturalhegemony over Europe.

“The sign of the times isdegeneracy. This term—degeneracy—sums up allthat is happening to theWest.” CONTACT:

cesartort (at) yahoo

“RACISM”:

On the origin of theword “racist”

The word “racism”from the Nietzscheanviewpoint

Two texts by Wm. Pierce:

1. Best articleon the Jewishquestion

2. The West’s darkesthour

See how using non-whitelabor in the Ancient Worldor capitalism in theModern World is the mainfactor for white decline:

Who We Are(abridged)

For a couple of articles onRichard Wagner and LOTRclick on pics below:

The Jewish Problem(Jewish authors):

Larry Auster’sunpublished chapter

Excerpts of Esau’s Tears

The Jewish Problem(non-Jewish authors):

Definition of anti-Semitism

The Culture of Critique’sPreface

History of Jewry:

The saga of the EuropeanJews

Jew vs. White: More than3,000 years of conflict

“Racism” is just anexpression of evolution.All species go throughracial separation on theirpath to speciation. Noexceptions.

In humans racist is just aperson who loves hisrace, for example thenymphs on this sidebar.But in today’s mad Westthe term “racist” de factomeans someone wholoves the white race to thepoint of wanting topreserve it.

Women from ourviewpoint:

The eternal feminine

On racial IQ studies:

The new enemies ofscience

The roots of civilisation

Who am I?:

See an excerptedtranslation from theGerman Metapedia articleabout me.

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Guillaume Faye

Gulag Archipelago(book)

Gustave Doré

Hadrian

Hamlet (1948 film)

Hannibal

Hans F. K. Günther

Harold Covington

Harry S. Truman

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Heinrich Himmler

Hellstorm (book)

Helmut Stellrecht

Henry VIII

Heracles

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Hermann Göring

Hermann SamuelReimarus

Hernán Cortés

Herod the Great

Herodotus

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Hieronymus Bosch

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History of the declineand fall of the RomanEmpire (book)

Hitler Youth

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Hojas Susurrantes(book)

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Joseph Goebbels

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Men

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Mexico

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Zweites Buch

The greatest of the“conservative” thinkers,Joseph de Maistre,pointed out long ago thatthe French Revolution ledthe revolutionaries ratherthan was led by them. Forhe believed that certainProvidential forces ruleour lives. These forces hesaw in Christian terms,but others, likeHeidegger, for instance,saw them in terms ofBeing, over which humanshave no control.

In either case, the force ofProvidence or Being orDestiny has a power thathas often made itself feltin our history. For thisreason, I have little doubtthat Europeans willeventually throw off theJudeo-liberal systemprogramming theirdestruction. I’m lessconfident about weAmericans, given thegreater weakness of ourcollective identity anddestiny. But neverthelesseven we might be savedfrom ourselves by thisforce—as long as we dowhat is still in our powerto do.

—Michael O’Meara

BLOGROLL

The Occidental Observer(scholarly site about theJewish Question).

Nazi Propaganda GuidePage (not exactly aNational Socialist friendlysite but very informativeof primary NS sources).

The legacy of Wm. Pierce

David Irving’s Website

Jake F.’s NS Archive

IN SPANISH

La hora más oscura

From Guillaume Faye's"Mars & Hephaestus":

The twenty-first century willbe a century of iron andstorms. It will not resemblethose harmonious futurespredicted up to the 1970s.It will not be the globalvillage prophesied byMarshall MacLuhan in 1966,or Bill Gates’ planetarynetwork, or FrancisFukuyama’s end of history:a liberal global civilizationdirected by a universalstate.

The Third Age of EuropeanCivilization commences, ina tragic acceleration of thehistorical process, with theTreaty of Versailles and endof the civil war of 1914-18:the catastrophic twentiethcentury. Four generationswere enough to undo thelabor of more than forty.Europe fell victim to its owntragic Prometheanism, itsown opening to the worldand universalism, obliviousof all ethnic solidarity.

The Fourth Age of Europeancivilization begins today. Itwill be the Age of rebirth orperdition. The twenty-firstcentury will be for thiscivilization, the fatefulcentury, the century of lifeor death.

Let us cultivate thepessimistic optimism ofNietzsche. “There is nomore order to conserve; it isnecessary to create a newone.” Will the beginning ofthe twenty-first century bedifficult? Are all theindicators in the red? Somuch the better. Theypredicted the end of historyafter the collapse of theUSSR? We wish to speed itsreturn: thunderous,bellicose, and archaic. Islamresumes its wars ofconquest. China and Indiawish to becomesuperpowers. And so forth.The twenty-first century willbe placed under the doublesign of Mars, the god ofwar, and of Hephaestus, thegod who forges swords, themaster of technology andthe chthonic fires. Thiscentury will be that of themetamorphic rebirth ofEurope, like the Phoenix, orof its disappearance as ahistorical civilization and itstransformation into acosmopolitan and sterileLuna Park.

The beginning of twenty-first century will be thedespairing midnight of theworld of which Hölderlinspoke. But it is alwaysdarkest before the dawn.Let us prepare our childrenfor war. Let us educate ouryouth, be it only a minority,as a new aristocracy.

Today we need more thanmorality. We needhypermorality, theNietzschean ethics ofdifficult times. When onedefends one’s people, i.e.,one’s own children, onedefends the essential. Thenone follows the rule ofAgamemnon and Leonidasbut also of Charles Martel:what prevails is the law ofthe sword, whose bronze orsteel reflects the glare ofthe sun.

T A G S:

4 words

For Spanish-speakers: anautobiography of theeditor of this site in twovolumes is available: hereand here.

He who has not read Dayof Wrath has not lookedat the admin of this site inthe eyes. A hard copy isavailable: here. For anintroduction see: here.

______ ______

“Hate is not some uselessorgan like the appendix.It’s there for a reason.

Why does Christianity doall it can to talk us out ofnecessary and functionaldrives?

Well, the answer is thatit’s a bit of softwaremeant to disable ourenemy recognitionmodule. Christianitypreaches blind love, andthat love is murdering theWest”. – Alex Linder

“Why were you soungrateful to our gods asto desert them for theJews?” —Emperor Julian tothe Christians

Regarding the stickypost see esp. post #37.For the context of theChristian problem see:here.

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When you forbid yourenemy to hate, you’vedisarmed him.

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