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AR Conference Cancellation: What About White Victims of Terrorism?

This weekend was to have been the American Renaissance conference, a fantastic gathering of white advocates from across the Western world.  Its cancellation was forced, as most know by now, because of pressure and terroristic threats received by three (or four?) hotels that were to have hosted.  The anti-white and left-wing elements are gleeful about this development, naturally.

I don’t personally know all the details, and this was actually the first of about four or five conferences in a row that I would have missed (financial reasons, in part).  So I’m casting about in the dark here, but here is what I would like to see.

1.  A thorough investigation by federal law enforcement.  Whether the FBI, the civil rights division at the Department of Justice (criminal or civil sections) or Homeland Security, this entire episode screams out for agents to look into what happened.  Imagine if the NAACP had to cancel a conference because of similar threats.  What would law enforcement’s reaction be?  Swift, fierce and overwhelming.  Law enforcement should set up a sting.  It would be so easy — and bound to catch someone, as the anti-whites are increasingly convinced they’re untouchable.  Yes, most white advocates laugh at the notion that the federal government would ever investigate crimes against us — but don’t be too sure.  Not everyone in federal law enforcement is sitting around itching for the death of the white race, believe me.

2.  Consideration by American Renaissance organizers of civil legal options.  A lawsuit against the hotels, against Fairfax County or D.C. government, against law enforcement, against One People’s Project — whoever else could be named.  Breach of contract, outrageous conduct, prima facie tort, tortious interference, interference with First Amendment rights of assembly and speech, interference with civil rights, emotional distress… you name it, there’s a cause of action, if not a hundred.  Who is this Daryle Jenkins?  Or Jeffrey Imm?  What do these men know about what happened?  Did they encourage illegal activity?  Or civilly tortious activity?  Who are their financial backers, and could those sources be reached?  This option may go nowhere, but it’s worth thinking about.  As a civil defense attorney, I saw the absolute fire-bombing a plaintiff’s attorney could accomplish with nothing but a well-pleaded complaint and discovery.  If you can lay waste to a company because one employee claims sexual harassment — bringing the CEO on down to the cleaning lady in for day-long depositions — imagine what else you could do.

3.  Coverage by the press.  The press hates white advocacy, but they love a juicy story.  “White supremacist conference cancelled” is a juicy story, and there are plenty of people to talk to and comment.  A good reporter should do some digging around.  He (or she) might come up with gold.  If not the NYT, how about the Village Voice?  If there’s no legal recourse here, this must at least be known to the general public, who can usually be expected to say “I don’t agree with those guys, but they should have the right to speak.”  We as white advocates cannot let this incident go undocumented and forgotten, like a modern-day Katyn.  Are you listening out there, journalists?  Jared Taylor will speak to the press, and Lord knows the SPLC will, too.  It’s all packaged up and ready to go… unless, of course, you actually have zero sympathy for white advocates being prevented from meeting, and actively seek to suppress that story because it would present them in too sympathetic a light.  I will be watching, I can assure you.  And I know damn well some of you know about this incident.

4.  Strategizing by white advocates about how to stop this in the future.  This has already been going on, and lots of good ideas have come out, like more-public (i.e., government-run) or private venues.

What’s so depressing about this episode is that it can’t really be called a “wake-up call” for white advocates.  We already know exactly how marginalized we are.  We know exactly what the stiff consequences are for standing up publicly on these issues.  We’ve seen violence against our people.  We’ve seen our people fired from their jobs.  We can’t get paid ads run in publications.  We know CPAC wouldn’t allow us a table.  So, this really is a hard blow.

Could the speakers have their comments recorded and uploaded to the AmRen site for youtube-style viewing?

Christopher Donovan is the pen name of an attorney and former journalist. Email him.

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Birthright Israel: A Model Ethnic Charity

Taglit-Birthright Israel, a Zionist charity that provides free 10 day trips for young Jewish adults to visit Israel, celebrated its tenth anniversary in January.  Shortly before the creation of the charity, American Jewish college students were asked to name the top 20 countries they would most like to visit.  Israel did not make the list at all and prominent American Jews became alarmed. Too few young Jews seemed to care much about Israel, and about religious observances, and too many of them married non-Jews.  Also of concern was the lack of growth in the Jewish population worldwide — stagnant between 1970 and 2000, at 13 million.

Birthright was created to correct these problems. One of the co-founders of Birthright, Michael Steinhardt, stated at the initiation ceremony of the organization, “We are at a crucial juncture in the history of the Jewish people, a time when we must do everything possible to strengthen young people’s connection to their culture and religion.”

In the 10 years since its creation, over 250,000 young Jews from 52 countries of the Jewish Diaspora have visited Israel through the Birthright program.  Seventy five percent of them have been American.  The organization hopes to bring 27,000 young people to Israel this year, a 20% increase from previous years.  It is estimated that at current rates 1/3 of American Jews born since 1995 will go on Birthright trips by their 27th birthdays.  The program is open to all young Jewish adults, ages 18 to 26, who have never traveled to Israel, or lived there past the age of 12.  Participants must have at least one Jewish parent and not be practicing another religion.  Its founders hope that the trips will inspire those who are non-observant and in danger of assimilation to strengthen their identification with Judaism, to discourage intermarriage, to create a stronger Jewish community worldwide, and to increase allegiance to Israel.”Taglit” is Hebrew for discovery, and young Jews are supposed to discover their racial and religious essence through contact with the land of Israel.  “Birthright,” refers to the right of each Jew to belong to the tribe and the right to settle in the land of Israel.

The deep concern about the ethnic basis of Judaism can be seen in this statement by Charles Bronfman, a main sponsor of Birthright Israel, on why encouraging Jewish identification and Jewish marriage is so important: “You can live a perfectly decent life not being Jewish, but I think you’re losing a lot—losing the kind of feeling you have when you know [that] throughout the world there are people who somehow or other have the same kind of DNA that you have.”(Washington Post, Jan. 17, 2000).

The elite trips are organized by various private Israeli companies accredited by Taglit-Birthright, which sets the educational and security standards. Tours vary according to age, degree of religiosity, and interests of the participants. One of the required features of the trip is a 5–10 day encounter with Israeli peers, especially soldiers serving in the Israeli Defense Forces, who join the tours. Over 30,000 Israeli soldiers have taken part in the program, disseminating a strong Zionist message.

The itineraries include visits to historical, religious and cultural sites around the country. The required sites are chosen for their emotional pull to Jewish historical memory as a long history of persecution: the Western Wall (the remnant of the Temple destroyed by the Romans), Yad Vashem (the Holocaust memorial), and Masada (the last stronghold of Jews battling against the Romans in 73 AD). There are five central themes: contemporary Israel, the narrative of the Jewish people, their values, their arts and culture, and the Jewish calendar (most importantly, the Sabbath).  Completion of the trips is celebrated by a huge “Mega event.”

This year’s Mega event brought together young Jews from 52 countries, musicians, Israeli luminaries, and benefactors. (Mega event highlights can be viewed at:  www.BirthrightIsrael.com ) The music is hip, the attractive young soldiers are dancing, and the audience participation is loudly enthusiastic.  With great emotion, Israeli President Simon Perez tells the enormous crowd that they are in “a family reunion of Jewish youth. Each of you is so precious, and we don’t have enough of you!” He states that it is “difficult to be a Jew, but it’s great” and points out that “we are always struggling. He concludes by saying, “let’s be together forever.” Also speaking are the largest benefactors of the charity: Michael Steinhardt, Charles Bronfman, and Lynn Schusterman.  Forbes Magazine includes all three in its yearly listing of billionaires.

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An additional speaker at the most recent Mega event was Natan Sharansky, former world chess champion, who once served ten years in a Soviet Siberian labor camp for treason and spying for the US.  Because the Americans considered him a human rights spokesman, he was awarded the US Presidential Medal of Freedom by George W. Bush and the Ronald Reagan Freedom Award by the Ronald Reagan Presidential Foundation. (Present at that ceremony were Joe Lieberman, Dianne Feinstein, and Cindy McCain.)  Thereafter, Sharansky became a pillar of the political right in Israel, opposing plans to withdraw from the settlements in Gaza and taking a hard line on the Palestinians.  He has made Jewish Peoplehood a priority and is director of the Israeli Diaspora Museum, a required stop on the 10 day Birthright Israel trip. According to him, “Birthright is one of the brightest ideas in Jewish history.”

Judging by the responses of some of the participants who were interviewed at the Mega event, Sharansky seems to be right.  Typical responses include: “It made me feel like I was taking part in something bigger than myself.” “Too many times during the trip, I found myself speechless, and by the end of the trip, I found myself connected to the State of Israel and even more a Jew.” “Coming to Israel and learning more about why being Jewish was special really changed my view of myself and my life. A year ago I would have never believed that I would be on a program like this — or be wanting to marry a Jewish girl — my whole perspective on life and on Judaism has changed because of Birthright”.

A study released at the same time as the 10 year Birthright celebration is the first to describe the long range impact of the program.  The results are quite spectacular. The report by the Cohen Center for Modern Jewish Studies at Brandeis University is based on responses of interviews with 1,223 participants of the program between 2001 and 2004. The study found that of those who are now married 72% had a Jewish spouse, compared to 46% of married non-participants. 73% said that Birthright was a “life changing” experience.” Participants were 23% more likely to say that they felt “very” connected to world Jewry.  And those on campus were much more likely to come to Israel’s defense in student and class discussions.

Steve Cohen, a sociologist who specializes in American Jewish life, described the current situation for Jews as “a race between intermarriage and Birthright.” The study found that 52% of intermarried Birthright participants said that raising their kids as Jews is “very important,” compared to 27% of inter-married non-participants. Birthright participants are 12% more likely than non-participants to have a special meal on the Sabbath (an important indicator of “Jewishness”). 

These figures are quite astonishing if one considers that they pertain mainly to secularized Jews.  Devout Jews from observant families who have traveled to Israel were not eligible for the trip because many have participated in post-high school year-in-Israel yeshiva programs and are not in need of assistance to prevent assimilation.  For the great majority of secular young Jews, however, Birthright Israel is an inspired idea which has been enormously successful in promoting Jewish identification.

To encourage networking among its alumni Birthright Israel has begun an alumni outreach program called, “Birthright Israel Next.” According to the Executive Director of Birthright Israel Next, “behavior is only going to change through relationship building.  Young American Jews don’t feel comfortable in existing institutions like synagogues.” One of Birthright Israel Next’s ideas is to organize free Sabbath dinners. Birthright Israel Next will pay $18 per person for up to 16 people for Birthright Alumni to host a Sabbath dinner at their homes, thus encouraging young fellow Jews to continue to participate in Jewish life. Over 700 have now done so.

Not only do many of the participants in Birthright Israel become more Jewish, some of them actually become American-Israelis. The State of Israel, one of the benefactors of the charity, generally encourages Diaspora Jews to immigrate to Israel.  When the Jewish Agency, which is in charge of Israel’s relationship with world Jewry, sends officials to speak to Birthright groups, many stress the possibility of living in Israel.  In addition, all of Birthright’s tour guides are Israeli and personally support immigration.  If an American Jew decides to live in Israel (full or part time), he will not lose his American citizenship and can easily add an Israel citizenship.  Under the Israeli ‘Law of Return” an American of Jewish origin going to Israel becomes an Israeli citizen automatically unless he declines the offer.  In the future, dual citizenship for a great many Jewish Americans, even for a majority, seems inevitable.  Also inevitable will be the growing problem of divided loyalties.

As stated above Birthright Israel was designed to raise $100 million per year from a small group of donors: the Israeli government, the American Jewish Federations, and private donors. (Additional funding also comes from the German government – Conference on Jewish Material Claims Against Germany.)  In practice, the program has relied most heavily on its founders and principal donors, Michael Steinhardt and Charles Bronfman.

One ought to give credit where credit is due, and obviously Birthright is an inspired Jewish idea and its philanthropic donors most generous for a Jewish cause. Although it’s easy to find wealthy Jews who contribute to Jewish causes that strengthen Jewish identification and prevent intermarriage, this is definitely not the case with non-Jews.

Three non-Jew billionaires come to mind for their philanthropic contributions. Ted Turner has donated huge amounts to the United Nations for environmental study and population limitation.  Turner is America’s largest private landowner, owning 2 million acres — greater than the areas of Delaware and Rhode Island combined.  Bill Gates has just donated a vast sum to be used to develop vaccines for AIDS and other African diseases.  In the past, he has also set aside millions for inner city education. However, the Millenium Scholarship financed by his foundation explicitly denies eligibility to White children. Warren Buffett has donated several billion to the Gates Foundation.

Recipients of Bill Gates Millenium Scholarships

Imagine for a moment that a program were created called “Birthright Europe,” in which every young adult of the Euro-White Diaspora had the opportunity to travel to Europe for 10 days in order to visit European sites of historical, religious, and artistic significance, to befriend White Europeans, to learn to appreciate the superiority of his European culture, and thus to decide to marry only Whites.  Would Turner or Gates or Buffett give the enormous amounts necessary for great numbers of vulnerable young Whites to travel to Europe to develop pride of race and heritage?

The reason many may laugh at the improbability of this suggestion is because they cannot fathom a wealthy person of European heritage helping his own kind. Jewish philanthropists come from the tradition of taking care of one’s own, and are very influenced by the strong religious imperative for individualized charitable giving called “tzedakah.” The highest form of charity in Judaism is to help sustain a fellow Jew by offering him a substantial gift in a dignified manner before he becomes impoverished.

Birthright Israel, as its website states, is a gift to young Jews. It is a benevolence given to them before they become impoverished by assimilation. Or, as a Jewish campus organization states, “With only about 14 million Jews remaining in the world, the Jewish community has genuine fears of extinction, so there’s a certain urgency about keeping Jewish traditions alive and teaching them to the next generation.” According to a site describing the program, “the founders of Birthright felt it was their moral obligation to touch the lives of those people whom no one was touching.”

For Jews, charity begins at home. For Whites, charity is misplaced everywhere else.

Trudie Pert is a pen name.  Email her.

Farewell, My Dear WASP

George Gilder

“Here’s a WASP joke. Question: Why do WASPs not engage in more orgies? Answer: Too many thank-you notes to write.”

Thus began a NYTime’s book review last fall about the new book Cheerful Money: Me, My Family, and the Last Days of Wasp Splendor by Tad Friend.

I read the review and highlighted a phenomenon I thought was worth commenting on later. The passage was:

In his teenage years, Tad Friend chose to attend the Shipley School in Bryn Mawr, Pa., where he first grew aware of the designation “N.O.C.D.” — “not our class, dear,” an exclusion usually directed at Jews and Catholics. Friend offers a fitting tirade against WASP anti-Semitism, reminding us that well into the 20th century, signs on the lawn of the Lake Placid Club read “No Dogs. No Tuberculars. No Hebrews,” and noting that his paternal grandfather “was hardly alone, among the WASPs on Squirrel Hill, in fretting” that it was harboring an increasing number of Jews. In atonement, the author observes that “almost everyone” he’d hung out with at Harvard was Jewish, as was his first significant other, Melanie Grayboden. When relating his painful eventual shedding of Melanie, he digresses divertingly on different forms of ethnic guilt. “If Catholic guilt is ‘I’ve been bad’ and Jewish guilt is ‘You’ve been bad,’ then WASP guilt is ‘You probably think I’ve been bad.’

This review that I clipped out of the Sunday Book Review then gathered dust on the big pile of magazines and papers that invariably grows on my side table. Atop it later came a curiously related story, this one about a WASP named George Gilder who seems to love Jews more than many of them love themselves, if that’s possible. By pure chance, I’ve just happened across the third review of Gilder’s latest book, which I take as a sign to now write about it.

My first notice of The Israel Test, Gilder‘s new book, came while reading Scott McConnell’s review of it in the Dec. 2009 American Conservative. Titled Chosen People, the review sadly noted the usual mainstream fare: “For Gilder, the superior men are not Teutonic explorers or generals but Jewish scientists and financiers.” (Save the guffaws—we’re not supposed to notice that Madoff, Summers, Rubin, Blankfein et al. are all Tribe.)

We also see that Gilder’s prose includes, “Is one able to admire and embrace Jewish superiority and creativity, or does one, out of envy, oppose it?” Getting to the central argument of the book, we find that Gilder’s thesis is that “all opposition to Israel is rooted in anti-Semitism.” Or this: “We need Israel today as much as Israel needs us, as much as we needed Jewish physicists and chemists [for the Manhattan Project].”” Ho boy, the same old tired arguments trotted out by so many Jews. Fine, Gilder must be a Jew doing the usual group-shielding, meme-selling job. Or so I thought.

Much to my surprise, McConnell revealed that Gilder is a WASP raised in an upper-class world. And McConnell thinks he has found a reason for Gilder’s strange Judeophilia, an explanation that oddly parallels that of Tad Friend above. It seems that

an incident that occurred when [Gilder] was about 17. While trying to impress an older girl, his summer tutor in Greek, he blurted out something mildly anti-Semitic. The young woman dryly replied that she was in fact “a New York Jew.” Gilder was mortified. He relates that he has never quite gotten over the episode. It is the kind of thing a sensitive person might long remember. Variations on this pattern are not uncommon in affluent WASP circles to this day: guilt or embarrassment at some stupid but essentially trivial episode of social anti-Semitism serve as a spur for fervent embrace of Likud-style Zionism. Atonement.

This is simply bizarre. I cannot relate to a group that would be so easily traumatized by, as McConnell states, something so trivial. What is going on?

It gets worse.

The next time I ran into a review of The Israel Test was in the Nov. 2009 issue of Commentary, penned by Michael Medved. Gilder is quoted as declaring: “Israel is hated above all for its virtues.”

This of course is lunacy. Could Gilder be that clueless about Israel’s actual behavior? He shouldn’t be. After all, McConnell described him as a “veteran luminary of the American Right, author of a successful polemic against feminism and a Reagan-admired ode to the free market, and publisher of a newsletter touting technology stocks.”

I believe I understand why many Jews offer explanations for anti-Semitism in which Jews are blameless. Readers will likely recall what Kevin MacDonald wrote in chapter 7 of Separation and Its Discontents about Jewish failure to be realistic about their own often bad or brutal behavior: “Historians of Judaism have often falsely portrayed the beliefs of gentiles as irrational fantasies while portraying the behavior of Jews as irrelevant to anti-Semitism” (p. 220).

But of course Jewish behavior is overwhelming responsible for occurrences of anti-Semitism: people react angrily when their culture is relentless attacked, when they are swindled, and particularly when they are subjected to genocide. This is rational human behavior. Why does Gilder miss this?

Midway through his review, even the normally level-headed Medved gets taken in and becomes party to Gilder’s fantasy about Israel. The Palestinians, Medved and Gilder agree, are fortunate to have had the Israelis take over Gaza and the West Bank because this has “decisively raised the living standards of local Arab populations” [emphasis in original]. Between 1967 and the first intifada in 1987 “per capita income tripled in the West Bank while it rose in Gaza more than twentyfold—from $80 to $1,706.”

I suppose to worshippers of mammon, this represents progress, but what about all those thousands and thousands of Palestinians— including countless women and children—blown to bits by Israeli offensive weapons? Does a dying youth utter with his last breath, “All to the best. At least I would have earned more money . . . had I not died so young”? (See my essay “For Whom the Gaza Bell Tolls” here and here .)

The best review so far of The Israel Test is a negative one by Robert Sungenis that appeared in the January issue of E. Michael Jones’s Culture Wars. (Subscribe here.) Readers should know that Culture Wars and its editor are pariahs among respectable company, mostly because The Jewish Problem is addressed forthrightly. I think that’s the whole draw of the magazine. Indeed, Jones and his writers are “Jew-wise,” as TOQ editor Greg Johnson likes to say.

The Israel Test is reviewed in Culture Wars by frequent contributor Robert Sungenis, Ph.D. He begins by noting the same Gilder quotes about Jewish and Israeli superiority covered above. He then addresses some of the negatives. To be sure, Sungenis’s critique is that of an arch-conservative Catholic, but his claims are nonetheless intriguing. For example, he writes that despite Jewish prominence in capitalism, technology, etc., “there has resulted more atheism, more murder, and more sexual deviance than at any time in history. If anything, these technological advances have stunted man’s development, since the tendency is now to rely on one’s own Tower of Babel to measure human worth to the virtual exclusion of the development of the inner man.”

He goes on to charge these smart Jews with “the promoting of homosexuality, divorce, adultery, gambling, insider trading, cultural revolution, and many other societal ills.” Mischievously he adds that “Among Israel’s Muslim neighbors these ills are practically non-existent.” 

With respect to Jews and capitalism, he asks, “How much more economic upheaval, corruption, greed and scandal do the capitalists need to realize that their system is on a self-destruct course? How many Savings & Loan debacles, Enrons, WorldCom’s, Ivan Boeskys, Bernie Madoffs, deceptive collateralized debt obligations and credit default swaps are needed to see that the capitalist system is a racket of smoke and mirrors?”

Sungenis goes on to skewer other categories of Jewish “geniuses.” Psychologists? Well, take Sigmund Freud. Sungenis’s estimation of the good Doctor Freud is in line with what Kevin MacDonald wrote in The Culture of Critique, MacDonald’s culminating volume in his trilogy on Jews: Freud was a charlatan cult leader who was not good for gentile society.

Jewish feminists? Betty Friedan, Bella Abzug, Gloria Steinem and their ilk “have destroyed the traditional role of wife and mother.” Jewish artists and architects? Fuggedaboutit. (See here, here and here.) Ditto for the eighty percent of American comics who are Jewish—“the raunchy Sarah Silverman or the sex-crazed Woody Allen and Howard Stern.” Such humor presents “the abnormal as normal, the neurotic as necessary, the outsider as the true insider.” Even a prominent rabbi admitted that “Some of the most notoriously foul-mouthed and obscene-minded entertainers are Jewish and earn no reproof for their public aggrandizement of filth.”

In summary, according to Sungenis, “The humanist Jew has poisoned every area of our culture. Gilder can’t see any of it because he lacks a properly tuned moral compass. The moral ineptitude of the humanist Jew at large is ignored and only his ‘technological achievements,’ ‘his raw genius,’ his ‘capitalistic entrepreneurial spirit’ is enshrined as the model which the world is not only to follow but to bow down to.”

This leaves me trying to get my head around why such an obviously brilliant WASP like Gilder would write what he does about Jews and Israel. From what I can tell, he sincerely believes what he writes, too.

Consider that this man is the product of the best America has to offer—wealth, Exeter, Harvard, exposure to top leaders (he was a speechwriter for Richard Nixon), etc. His long list of books attests to his intelligence and work ethic. Among them are:

Wealth and Poverty

Sexual Suicide (updated as Men and Marriage)

TELECOSM: How Infinite Bandwidth will Revolutionize Our World

Microcosm: The Quantum Revolution In Economics And Technology

The Spirit of Enterprise (updated as Recapturing the Spirit of Enterprise)

The Silicon Eye: Microchip Swashbucklers and the Future of High-Tech Innovation

Life After Television

Visible Man: A True Story of Post-Racist America

In addition he writes the Gilder Technology Report.

Clearly, we have to take such a man seriously. But, again, what could make him believe such things about superior Jews and an enlightened and moral Israel when the facts are so starkly otherwise?

Kevin MacDonald attempted to unravel the effects Jews and WASPs have had on each other. This came in his discussion of Eric P. Kaufmann’s The Rise and Fall of Anglo-America. In essence, Kaufmann argued that WASPs voluntarily relinquished hegemony in America—cultural “suicide,” in other words.

Writing on VDARE.com, MacDonald explained why he viewed it as murder rather than suicide. In short, as he argued at length in his book The Culture of Critique, “the rise of Jews to elite status in the United States and the influence of particular Jewish intellectual and political movements, especially the push for mass and indiscriminate immigration, were key contributions—necessary conditions—to the demise of WASP America.”

Crucially, MacDonald complained that Kaufmann

never mentions coercion and the penalties that are imposed on people who dissent from the elite cosmopolitan consensus. The fact is, Whites who violate these strictures are severely censured — a phenomenon with which I have considerable personal experience.

Kaufmann presents the views of elite Whites who are cooperating in the demise of their own people as nothing more than the enlightened opinions of an intellectual and moral elite. But it is far more than that. Since the 1960s, Whites who depart from the consensus of cosmopolitanism have been penalized in a wide variety of ways — from lack of access to the mainstream media, to firing from their jobs, to social opprobrium. Conversely, those who collaborate are rewarded. This revolution is neither peaceful nor bloodless.

I’m not sure if this helps understand Gilder. In fact, doesn’t it deepen the mystery, because, as MacDonald concluded about the Jewish-WASP ethnic war in America, “For the Anglo-Saxons, it is a defeat of cataclysmic proportions.”

How could Gilder not recognize this? He’s old enough (b. 1939) to have grown up with older relatives who represented the apogee of WASP power in America, but his whole life has witnessed the unbroken decline of his caste — and a concomitant rise of the Jews. Are we witnessing a form of the Stockholm Syndrome, in this case, one where a formerly free man worships the power of his (cultural) captors? I confess I don’t know.

I almost wish I could find evidence that Gilder was blackmailed into writing The Israel Test, or that he did it as a quid pro quo for something else, or that he’s in love with a Jewish woman. Lacking any evidence of that, however, I’m forced to grapple with the question of how an otherwise highly intelligent man could be so misguided about Jews.

Whites in America have suffered in recent decades because of the migration of power from WASPs to Jews. To be sure, middle and working class Whites who are not elite WASPs have done their best to protect their interests. Ford was from a rural background, Lindbergh was never part of the Eastern elite, and McCarthy, Coughlin, and Buchanan were or are Catholic.

Where are the WASPs today? Some have led lives unworthy of their ancestors (think Paris Hilton), while others have died young after fleeting and dissolute lives. The Short Unhappy Life of Casey Johnson may be fitting:

Lesbian heiress, socialite, and Hollywood celeb Casey Johnson, 30, was found dead in the bedroom of her West Hollywood home on January 4, 2010. Jewish gossip website TMZ reported that Johnson, last heard from on December 29, 2009, had been dead for several days before her body was discovered by a maid. A coroner’s toxicology report has yet to be issued, but foul play is not suspected. Johnson suffered from diabetes and had a history of drug abuse.

Casey Johnson’s death provides a convenient window into the seamy underbelly of the contemporary WASP “elite.”

Mostly, it seems, American WASPs have simply disappeared. Updike died, while President Bush (41), undeniably a WASP, gave way to his son Dubya (43), who certainly did not look, speak or behave like a WASP. Where can we now find in positions of power those tall, lean men who, whatever their vulnerabilities, once so confidently bestrode the world stage?

Averell Harriman

George H. W. Bush

Where once we had men like Averell Harriman and George Herbert Walker Bush, we now have Alan Dershowitz, Larry David, Woody Allen, and Michael Chertoff.

America, including its White gentile majority, is about to find out what it’s like to be ruled by a hostile elite. The upper crust WASPs seem to have gone quietly for the most part, but what of the remaining White masses? As MacDonald said with respect to the WASPs, “For the Anglo-Saxons, it is a defeat of cataclysmic proportions.”

The same now goes for all Whites.

Edmund Connelly (email him) is a freelance writer, academic, and expert on the cinema arts. He has previously written for The Occidental Quarterly.

The Camp of the Holy Ghosts

The incessant flooding of non-White immigrants into Europe and America raises the academic question of cause and effect. Certainly, the ongoing racial and religious changes in America and Europe are already having dramatic effects that will soon result in low intensity urban warfare. However, while it is relatively easy to study the consequences of non-White immigration and put the blame on non-White intruders and their liberal protectors, probing into the causes of the non-White immigration is far more delicate. The suicidal role of churches, especially the Catholic Church in the USA and in Europe needs to be critically examined, as does the opportunistic role toward Islam and Judaism of many White nationalists.

In all European countries, with the exception of Eastern Europe, the experiment with multiculturalism is getting uglier by the day. According to the estimates ofBritain’s Commission for Racial Equality, by the year 2011 the population of the city of Leicester in the United Kingdom will be 50 percent non-White. Non-European Muslim immigrants, mostly from northern Africa and Asia Minor, already make up more than 20 percent of the population in the French city of Marseille, the Dutch city of Rotterdam, or the Swedish Malmo. Referring to dangers presented by Lebanese, Kurdish and Turkish drug gangs, the chief of the Berlin police trade union, Eberhard Schönberg,  admits that “we no longer venture into some parts of the city”.

For fear of Muslims — and token Jews

Among White advocates, especially in America, Islam is often associated with menacing non-Europeans who are perceived to be racially and culturally light years away from any Whiteness. In contrast to ethnocentric Judaism, Christianity and Islam have been reaching out for centuries to different races worldwide. All of these three religions originated in the Near East — not in Europe. If one were, therefore, to follow this logic then one must dispense with Judaism and Christianity too, since these two religions are also non-White by birth.

Race cannot be the synonym for religion. Masses of pious and God-loving Mexican immigrants, streaming daily into North America are very Christian. But they are not White. In a similar vein many recent German converts to Islam, let alone millions of Bosnian Muslims are very European and White.
As long as Christian churches and White advocates and other right-wingers criticize Islam and Muslim immigrants, they can savour some modest success with Jewish opinion makers, or may even be perceived as doing a substitute work for them. Should they venture, however, into critical analyses of modern political beliefs, largely shaped by Jewish think tankers, all hell breaks loose. Therefore,  over the last couple of years, in an effort to gain some credibility, or a piece of the parliamentary pie, European nationalist parties, along with some prominent White Americans, have decide to toe the line of Jewish neocons and Israeli firsters — a gesture which they combine with virulent remarks about Muslim immigrants.
Islam bashing, especially after the events of 9/11, fits well into the agenda of American-Jewish opinion makers, because it deflects concerns about Jewish influence and it provides Israel with additional territorial legitimacy.
Token Jews come in handy for White nationalist effusions, as shown by the BNP posting of the Jewish councillor Pat Richardson on its board.  “I’m in the BNP because no one else speaks out against the Islamification of our country,” said Richardson. “Being Jewish only adds to my concern about this aggressive creed that also threatens our secular values and Christian tradition.”

Similar anti-Muslim and pro-Jewish words can be heard in continental Europe emanating from the influential nationalist party Vlaams Belang, whose chief, Frank Vanhecke said: “They say I’m anti-Semitic when the truth is I am one of Israel’s staunchest defenders in the European Parliament. I invite you to read my queries to the European Parliament concerning its unjust treatment of Israel, and about the support the same parliament is giving to Palestinian murderers.”
Such pathetic comments by the Vlaams Belang or the BNP, and by some American White advocates, won’t help their White constituents in the long run, nor will they appease their Jewish detractors. Quite to the contrary. Scared to death of the dreaded word ‘anti-Semite’, many European and American Whites assume that their anger at the rising tide of non-White immigrants, when couched in the eulogies of Jews and Israel, will give them extra mileage. They are wrong. They seem to forget the hard lesson German mainstream conservatives learned decades ago.  Despite crawling on all fours, bending backwards and forwards with the flurry of pro-Jewish and pro-Israeli disclaimers, Germany is not exonerated from making endless restitution payments to Jews or Israel.

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A hundred years ago, a famous scholar and political psychologist, Vilfredo Pareto, described in his thick volumes the non-logical actions of liberal political actors and their desperate methods of rationalizing their aberrant political decisions. His analyses could well fit into the study of the mindset of prominent White advocates and their neurotic attitudes toward Jews. Servility never disarms the tormentor; it only makes the servile victim look more despicable in the tormentor’s eyes.
Another backlash of proxy White identity can be spotted among Whites’ grotesque veneration of Palestinians. This is in particular true among French “identitarians,” who enjoy sporting the Palestinian flag — often as a subterfuge for their condensed anti-Jewish feelings. Many European nationalists like to exhibit bizarre humanitarian emotions for this alien out-group, while neglecting the plight of their own White kinsmen in their own neighbourhoods.

The Palestinian plight must be bewailed and bemoaned by Arabs only — not by White Americans and Europeans. Had the wealthy petro-sheiks from Qatar or Saudi Arabia more integrity and higher IQ, they could easily rock the boat and send oil prices into heaven on Wall Street, and thus help their brethren in Gaza or on the West Bank. Instead, they prefer yachting on the Croatian and the French Riviera on the look-out for White Christian women. The congenial lack of self-discipline among Arabs helps tiny Israel run the show in the Middle East — with the aid of American taxpayers.

Christian–Leftist Holy Wars

But I stand by my statement. Part of the mission of the Roman Catholic Church is to help people in need. It is our Gospel mandate, in which Christ instructs us to clothe the naked, feed the poor and welcome the stranger.

These are the words of the US Cardinal Richard Mahony, from his op-ed piecein The New York Times, although his words could easily be attributed to a leftist militant.

If anybody can break the law with impunity in Europe and America, it is the powerful Catholic clergy. Mahony openly snubbed the House bill against hiring illegal aliens. If one were to replace his words “Catholic Church” and “Gospel” with the words “Party” and the “Five Years Plan” respectively, one could read a carbon copy of the new Communist Manifesto. Frightened at the sight of the vanishing White flock and reeling from the pedophile scandals, the Catholic clergy in America must look now for less intelligent and more credulous faithful, notably among Latin American immigrants.

Almost without exception the French higher and lower clergy is known for its left-leaning, pro-immigration politics. Given that less than 10 per cent of White French attend Sunday mass, the French Catholic Church must search for new sheep among non-White immigrants. It is common to observe the French clergy break the law by providing safe havens on the church premises for non-European immigrants, including Muslims from North Africa. The words by the notorious French bishop, Jacques Gaillot, who is openly pro-homosexual, pro-Muslim, pro-Arab and pro-immigration, as related by the influential French left-leaning weekly Le Nouvel Observateur online forum, says it all:

Undocumented foreigners are honoring us when they knock on the doors of churches. When they come to St Hippolyte and at St Merri they ask the Church to support them and to make their plight known, because they know that the Church has common bonds with foreigners. And sometimes the foreigner evokes the words of Jesus: “I was a foreigner and you welcomed me.” We do not have to imitate what foreign countries could do to Europeans if they were to go to mosques. It is not because Muslim countries would not welcome Europeans that we have to be like them. We have the responsibility to host those who are human beings as ourselves.

Last year in May, Italy passed strict laws against illegal immigrants making it a felony to work and reside in Italy without proper documents. The Pope, however, could not wait to slam the right-wing Silvio Berlusconi government as “racist and xenophobic.”  In January this year, after race riots had broken out in Calabria, in southern Italy, the Catholic clergy promptly sided with the African immigrants.

But what else can one expect from the Catholic Church whose doctrine is based on the dysgenic idea of “love thy neighbor”?   The Pope’s spokesman reiteratedrecently that “the Church had always sought to defend the dignity of immigrants, particularly the weak and the feeble, around the world.“

Such priestly statements must be fine music for the ears of non-European  immigrants, and it would be naive to think that they ignore the consequences of Samaritan gifts provided by their Catholic hosts.

One would think that traditional Catholics affiliated with the Society of Saint Pius have more racial awareness, because, unlike the Vatican,  they resolutely attack the Islamification of Europe. Undoubtedly, the European Catholicintégristes command a certain respect among prominent rightwing French academics and politicians sympathetic to the French Le Front National. Yet the stance of the Society of Saint Pius on non-European immigrants and on race mixing is not much different from the one espoused by the Vatican. How can it be otherwise in view of St Pius branches and supporters scattered in far away non-European countries, such as the Philippines or Latin America?

Although fully obedient to Rome, Catholics in Slovakia, Hungary or Croatia are far more racially aware than their counterparts in Bavaria or Ireland. It is common to hear homilies by Croat Franciscan priests in the Catholic missions inPittsburgh, Sydney or Zagreb, implicitly urging young Croats to marry only within White Christian gene pool. East European Christians, particularly Christian Orthodox Serbs and Roman Catholic Croats have far less political compunctions about criticizing Muslim non-European immigrants than their Western equivalents — as shown by their ugly treatment of  Bosnians Muslims during the recent war in the Balkans. In Serb and Croat national sagas and myths, words like ‘Arab’ or ‘Turk’ are synonymous with evil. However, their own mutually exclusive nationalism, largely due to their past interreligious quarrels, makes any revival of an all-out, across the board White consciousness in Europe, at least for now, risible and far-fetched.

The Catholic Church in Central and Eastern Europe is a projection of local White national identity and not so much the symbol of spiritual salvation. Catholic Poland, Slovakia, Croatia and Hungary take special pride in calling themselves “antemurale cristianitatis”, or “antimurale occidentis — i,e,, the “bulwark of Christianity” and the “rampart of the West” — first against Turkic Islamic invaders, then against godless communism.  Seen in retrospect, communist repression in Eastern Europe strengthened the role of the Catholic Church and the White consciousness of its congregation. By contrast, in Western Europe the liberal system is now quickly turning the Catholic Church into a multiracial clearing house.

Certainly, in the very near future Christian meek shall inherit the old Earth — and the new Gulag.

Tom Sunic (http://www.tomsunic.info; http://doctorsunic.netfirms.com) is author, translator, former US professor in political science and a former Croatian diplomat. He is the author of Homo americanus: Child of the Postmodern Age (2007). His new book of essays, Postmortem Report: Cultural Examinations from Postmodernity, prefaced by Kevin MacDonald, will soon be released. Email him.

The Failure of Head Start — Another Blow for IQ Realism

I teach courses on child psychology, and every textbook has a chapter on IQ. It’s always a bit touchy talking about it — I’ve got to be on my best behavior. I discuss the data showing genetic influences and then I point out that most of the “environmental influences” on IQ could equally well be explained by parent-child genetic correlations: Smart parents are genetically inclined to high IQ and they talk to their kids more. This results in correlations between IQ and parents talking to their kids.

But the chapter always ends on an optimistic note for the environmentalists because of the Head Start data. The standard line is that Head Start has a positive effect on IQ for a while and then tapers off to nothing after a few years. But the good news for environmentalists is that there are lots of other great things Head Start does, like improve academic achievement, prevent school dropout, etc.

However, the recent report on Head Start shows that there are no positive effects at all on academic achievement, social and emotional functioning, or health, even in the first grade. These are overwhelmingly poor non-White children — the future of America

As the Brookings Institute’s Russ Whitehurst notes,

The children in Head Start are overwhelmingly poor and minority. They are at high risk of starting school far behind their more advantaged peers, and falling further behind over time. They tune-out and drop-out at alarming rates. In a world in which nearly everything we value, from a long lifespan to financial wealth to family stability, is associated with educational attainment, these children’s lives are in danger.

So the ever hopeful left is back to square one. No positive effects at all. Indeed, things seem to have gotten worse: “In the critical area of vocabulary (a good measure of IQ), 3-year-olds entered the study at the 29th percentile in terms of national norms and finished first grade at the 24th percentile whether or not they attended Head Start.” They might as well have stayed home with grandma.

But because the ever hopeful educational establishment didn’t want the word to get out, they delayed the report for three years. During this time they sweated the data (as we psychologists say) to try to come up with some positive results. Not possible. And believe me, they were motivated. There are lots of private contractors and an entire bureaucracy to feed. They pulled out all the stops.

Actually, it’s quite surprising that they couldn’t come up with something positive, since, as Whitehurst points out, the same federal agencies that administer the programs are in charge of evaluating them. Short of  making up the data, they couldn’t come up with what they wanted. It’s something of a miracle that they didn’t falsify the data. All for a good cause, you know.

But, as Whitehurst notes, when the report was finally released there was absolute silence in the MSM. The New York Times did not think it was news fit to print, nor did the Washington Post. I am still waiting for an article to appear in the LA Times.

Reports like this are just not the sort of thing that the left wants to hear, because it does not augur well for the future of the impending multicultural paradise we are heading into. I wonder if the next edition of my textbook will even bother to note it.

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Nietzsche and the Origins of Christianity, Part 2

Part 2

But Nietzsche’s main contention, and his most controversial conjecture, was this: Christianity as Jewish revenge.  He paints the following picture, to which I have added factual details as we understand them today.

Paul could see the growing oppression of the Jews.  They had only limited ability to fight back militarily.  They were increasingly frustrated and trapped, confronted by a larger and more powerful enemy than they had ever encountered before.  So Paul, perhaps together with Luke, Mark (both educated, upper-class Jews) and Peter (the chandala apostle), concocted a plan.  They could not use force against the Romans because the Jews were too few and too weak.  The Romans were also few in number, and militarily strong.  But the common man, the masses, especially the chandala Gentiles — they were many.  If they could come to oppose the Romans then an overthrow, a revolution, might be possible; or at the very least, the iron-grip rule would be weakened.  But the Gentiles did not have the same hatred that the Jews had; they were less oppressed, and had less to lose under Roman rule.  And they were not naturally inclined to fight on the side of the Jews.  Even if a leader were to emerge, the Gentiles would not follow a Jew — unless he was the Son of God.

A Jewish rebel, a fellow chandala, but a divine One sent by God — or better, the embodiment of God himself — might be able to win over the allegiance of the unthinking and superstitious Gentile masses.  It would be a kind of ‘charm offensive’ against Rome — to steal away their moral authority and place it, ultimately, in the hands of a Jew who would sooth their suffering, and ‘save’ them.  “Salvation is of the Jews” (John 4:22), as Nietzsche is fond of reminding us.  This sort of stealth insurrection would avoid the kind of direct confrontation that would get the rebels imprisoned or killed, and it would be done in the name of nominally higher values like faith, hope, and love.

Tales of a Jewish messiah come to earth, however, would cause trouble with Paul’s fellow Jews.  First, the messiah was supposed to save the Jews, not the Gentiles.  Second, despite the urgent need, the ancient prophetic signs were not yet in place; any alleged messiah would be false.  Furthermore Jesus apparently had a habit of working on the Sabbath, flouting Judaic law.  These things were likely the source of Jewish antipathy toward him while he was alive.

The situation demanded a two-pronged strategy.  One person — Peter — would work with his fellow Jews to convince them that, yes indeed, this savior would work to the benefit of the Jews; he could be a true ‘redeemer’ after all.  The others — Paul, and perhaps Mark, Luke, and others17 — would undertake to spread the ‘Good Word’ to the non-Jewish masses.  How do we know this?  Paul tells us himself:

·         “Now I am speaking to you Gentiles.  Inasmuch as I am an apostle to the Gentiles, I magnify my ministry…” (Rom 11:13);

·         “[Jesus was revealed to me] in order that I might preach him among the Gentiles” (Gal 1:16);

·         “Let it be known to you that this salvation of God has been sent to the Gentiles; they will listen” (Acts 28:28);

·         “[Barnabas and Paul] related what signs and wonders God had done through them among the Gentiles” (Acts 15:12).

This conversion of the Gentiles was the core of the overall plan; without them the insurrection would fail:  “I want you [Gentiles] to understand this mystery: a hardening has come upon part of Israel until the full number of Gentiles come in, and so all Israel will be saved” (Rom 11:25-26) — saved by the Redeemer from Zion.18 To this end, the doctrine of ‘original sin’ was essential.  Every man was condemned from birth, unless he accepted the Jewish savior:  “all men, both Jews and Greeks, are under the power of sin” (Rom 3:9); “sin came into the world through one man [Adam] and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).

Peter’s assignment is made clear in Galatians (2:7-8):

I [Paul] had been entrusted with the gospel to the uncircumcised [non-Jews], just as Peter had been entrusted with the gospel to the circumcised [Jews], (for He who worked through Peter for the mission to the circumcised worked through me also for the Gentiles)…

So the plan devised by the ‘Apostle to the Gentiles’ (Paul) and the ‘Apostle to the Jews’ (Peter) was well underway by the mid-50s ad.  Nietzsche called it “the most subterranean conspiracy that ever existed” (sec. 62).

As far as we can tell, this small band of Jewish revolutionaries met with marginal success at first.  Judging from the near complete lack of written documentation (apart from Paul’s own letters), they had little immediate effect.  Once again, the chronology is telling:  Jesus lived for 30-some years; 20 years then passed with no written record at all; and for 20 more years we have only the Pauline epistles.  So: 70 years gone by, and the sum total of recorded history for this group of Christian Jews is a handful of letters by their leader, Paul.

And then Paul dies — executed in Rome, so we are told.  Coincidentally, it is just at this time (66 ad) that the first Jewish Revolt begins.  The battle waxes and wanes for four years, until the Romans prevail in 70, destroying the great Jewish temple at Jerusalem.  Suddenly, the game changes.  The Jews are annihilated, defeated, and enraged.  Their hatred knows no bounds.  A burning resentment — ressentiment, according to Nietzsche — gives rise to a maniacal thirst for revenge:  “The Romans will pay for this, if it takes a thousand years.”

As luck would have it a nascent insurrection was already underway, thanks to Paul and his band of “little ultra-Jews” (sec. 44).  Unfortunately, Peter and Mark both died during the Revolt, and with Paul already gone the movement was decapitated.  The only survivors were Luke and the chandala apostles Phillip and John.19 Someone then decided to launch a full-court press for Jesus.  They decided that the story of his life needed to be written, clearly demonstrating his divine nature.  Within a year of the destruction of the Temple, suddenly, miraculously, the Gospel of Mark appears.

As the first detailed account of Jesus, it was crucial that it reach and impress the non-Jewish masses.  Hence it was written explicitly for them.  Jewish terms and concepts are explained (5:41, 7:1, 13:46, 14:12, 15:42).  Jesus employs simple-minded parables (4:10-12, plus many examples throughout).  And the book is replete with miracles from the very first page; even the apostles performed them! (6:13). It no doubt had a great effect.20

The Gospel of Mark evidently sufficed, at least for some 10 years.  Then, unknown persons for unknown reasons decided to embellish this text, but under different names.  Thus came the Gospels of Matthew and Luke.  (Again, expert consensus indicates that neither of these were written by their namesakes.)  So by the year 90 we have the three ‘synoptic Gospels’ completed, all of which were constructed on a similar plan.

Finally, some time in the final decade of that first century, the Gospel of John appears — again, authorship unknown.  It is notably different, both in content and tone, from the other three:  no mention of the virgin birth or baptism of Jesus, no ‘casting out of demons’ miracles, clear separation from orthodox Judaism, only rare mention of the suffering and downtrodden peoples, many first-person references by Jesus, and, oddly, Jesus now carries his own cross (previously, Simon).  In general, Jesus is portrayed as more thoughtful and philosophical.  It seems to have targeted a more upper-class audience, both Jews and non-Jews.  Perhaps it was meant as ‘Christianity for the intellectuals.’

By the early 100s, then, everything was in place.  All NT books were complete, and they created — literally created — an image of Christ that was compatible with the OT, and, more importantly, suited the larger purpose of winning allegiance from the masses.  The Pharisee Jews were not happy, because they understood that this Jesus was a false messiah, but they would come to accept the benefits of a Jewish Christ that could sway the public at large and undermine support for Rome.  The plan was brilliant, and by all accounts, it worked.  Christianity grew from being persecuted by Rome, to being tolerated under the reign of Constantine (306–337), to being installed as the official state religion by Theodosius in 380 — coincidentally, just 15 years before the disintegration of the Empire.

Of course, it is very difficult to know the extent to which Christianity was a causal factor in the collapse — many other forces were at work, including imperial overstretch, economic inflation, growing attacks by outside powers, barbarization of the Roman military, depopulation from recurrent plagues, environmental degradation, lead poisoning, and corruption within the leadership.  Notably, the first modern era account of Rome’s collapse — Edward Gibbon’s The History of the Decline and Fall of the Roman Empire (1776–1789) — was also the first to cite Christianity and Christian ‘moral decay’ as a leading cause; on this count Nietzsche was not original.  Scholars since Gibbon’s time generally prefer some combination of the other factors.  But the actual cause is not really at issue here.  Christianity was certainly very influential during the period of decline, and it undeniably filled the void created when Rome finally collapsed in 476.  Even if Christianity was merely the opportunist of the time, Nietzsche’s main contention holds.

* * * * *

Whatever the cause or causes, Christianity proved the victor.  Unfortunately, says Nietzsche, this victory came at a tremendous cost.  The Romans, in fact, had the nobler values.   Having absorbed and assimilated the best of classical Greek culture, the Romans of that first century ad were the embodiment of strength, nobility, life-affirmation, and excellence — in short, all that was greatest in humanity.

For the Romans were the strong and noble, and nobody stronger and nobler has yet existed on earth or even been dreamed of:  every remnant of them, every inscription, gives delight…  (Genealogy, 1.16).

Greeks!  Romans!  The nobility of instinct, the taste, the methodical research, the genius of organization and administration, the faith in — the will to — man’s future, the great Yes to all things, become visible in the imperium Romanum, visible for all the senses, the grand style no longer mere art but become reality, truth, life.  (Antichrist, sec. 59)

The Empire could withstand almost anything — “but it was not firm enough against the most corrupt kind of corruption, against the Christians (sec. 58).  They were the revolutionaries and anarchists, pulling on the great pillars of the Empire by draining it of its greatest strength, its system of values:

The Christian and the anarchist: both decadents, both incapable of having any effect other than disintegrating, poisoning, withering, bloodsucking; both the instinct of moral hatred against everything that stands, that stands in greatness, that has duration, that promises life a future.  Christianity was the vampire of the imperium Romanum… (ibid.)

The defeat was total.  “Which of them has won for the present, Rome or Judea?”  Nietzsche answers:

But there can be no doubt:  consider to whom one bows down in Rome itself today — and not only in Rome but over almost half the earth, everywhere that man has become tame or desires to become tame:  in front of three Jews, as is known, and one Jewess (Jesus of Nazareth, the fisherman Peter, the rug weaver Paul, and the mother of the aforementioned Jesus, named Mary).  This is very remarkable:  without doubt Rome has been conquered.  (Genealogy, 1.16)

When they were defeated, nobility itself was destroyed, and the Jewish chandala morality, the slave morality, arose victorious.  For the slaves and Jews this was a happy outcome; for humanity at large it was a catastrophe of the highest magnitude.

How was this attack conducted?  First, by countering every aspect of Roman morality and spirituality, and second, by establishing a system favorable to Jewish interests.  Against Roman polytheism, the Jews placed monotheism (or “monotono-theism”, as Nietzsche would have it).  Against a sense of privilege, nobility, and hierarchy, the Jews placed ‘equality before God’, and the notion of ‘equal rights.’  Against the ideal of human fulfillment and self-realization here on Earth, salvation now came in the afterlife.  Against the gods of nature, who could be cruel and ruthless as well as beneficent, they placed a God of ‘pure spirit’ and love.  Against the ideal of bodily strength and vigor, they placed the concept of spiritual health and bodily indifference.  Against allegiance to men based upon leadership and the demands of the polity, they placed dependence on the priests.  Against truth and reason, they placed lies and faith.

Nietzsche held out particular scorn for the three cardinal virtues of Christianity: faith, hope, and love (Paul, in 1 Cor 13:13).  Faith is fundamentally opposed to truth, because one simply ‘believes’ for no rational reason, or worse, in spite of reason; “if faith is quite generally needed above all, then reason, knowledge, and inquiry must be discredited: the way to truth become the forbidden way” (sec. 23).  Faith is a “form of sickness, and all straight, honest, scientific paths to knowledge must be rejected by the church as forbidden paths.  Even doubt is a sin. …  ‘Faith’ means not wanting to know what is true” (sec. 52).  It engenders dependency, because one is not allowed to think critically, or for oneself; the believer becomes dependent on the priest, who in turn gains power over the believer.  Hence “every kind of faith is itself an expression of self-abnegation, of self-alienation” (sec. 54).

Hope, Nietzsche reminds us, was the one evil that did not escape Pandora’s box.  It strikes the modern reader as odd to think of hope as an evil, but in the hand of the Christian it becomes merely “a hope for the beyond” — an unfulfillable (or at least unverifiable) promise of a blessed afterlife.  As such, Christian hope is meaningless; worse still, a tool for manipulation, “precisely because of its ability to keep the unfortunate in continual suspense” (sec. 23).  To repeatedly promise with no ability to deliver — this is the function of the priest.

Love is the most striking of the three, born as it is, paradoxically, out of Jewish hatred and revenge.  Rather than teaching the non-Jews to hate the Romans — for which there was no real basis — Paul and his fellow Jews used ‘God’s love’ to seduce the masses.  This necessitated, first of all, a certain conception of God:  “To make love possible, God must be a person,” not merely some abstract metaphysical entity.  To truly personalize God, he must come to Earth in human form — hence Jesus.  ‘Jesus’ (of the Pauline persuasion) now serves a specific purpose: to allow us to ‘love God’ more easily.  Once we are in love, we both tolerate more, and are ripe for manipulation.  “Love is the state in which man sees things most decidedly as they are not. …  In love man endures more, man bears everything” (ibid).  So once the masses are drawn to the Jewish Messiah by love, they accept what he says unquestioningly, and are willing to submit to trials and hardship — a perfect combination for the Jewish priest.  Accept the Jews, those chosen people of God; don’t resist the Jews; love thy neighbor, the Jew (Rom 13:9) — this is the message:

The Christian…is distinguished by acting differently: by not resisting, either in words or in his heart, those who treat him ill; by making no distinction between foreigner and native, between Jew and non-Jew (‘the neighbor’ — really the coreligionist, the Jew); by not growing angry with anybody, by not despising anybody…  (sec. 33)

Because the goal was to convert and mobilize every available person, Jesus (God) must love all people equally.  Paul thereby negated one of the most ancient realities of human society — the hierarchy of rank among individuals — with his doctrine of a God that gives his blessing to all. He also negated the existence and importance of ethnic and national differences and conflicts among different ethnic and national interests: All people are essentially the same in the eyes of God. All men have an immortal soul that can be saved, and thus are inherently equal:  “For by one Spirit we were all baptized into one body — Jews or Greeks [i.e. non-Jews], slaves or free — and all made to drink of one Spirit” (1 Cor 12:13); “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Gal 3:28).  In Nietzsche’s paraphrase, “Everyone is the child of God…and as a child of God everyone is equal to everyone.”  There could scarcely be a more pernicious lie than this, he argues.  If no one is worse than anyone else, then no one is better — no one can get better.  This is counter to the whole thrust of life and evolution, which is toward the greater, the higher, the more refined, the nobler.  But it is as necessary as it is destructive, if the masses are to be mobilized.

Thus emerged the slave morality of the Christians, out of the hatred and revenge of the Jews.  And it was all based upon lies:  the lie of equality, the lie of the miracle, the lie of the resurrection, the lie of God, the lie of Christian love.  It is so profoundly opposed to nature and the natural order of the world that it creates a deep sickness within humanity.  This “world of pure fiction” and its hatred of the natural…of reality!” actually has an interest in creating a sickness that only it can assuage:

Christianity needs sickness just as Greek culture needs a superabundance of health — to make sick is the true, secret purpose of the whole system of redemptive procedures constructed by the church. (sec. 51)

Christianity also stands opposed to every spirit that has turned out well; it can use only sick reason as Christian reason, it sides with everything idiotic, it utters a curse against the spirit, against the superbia of the healthy spirit…  [S]ickness is of the essence of Christianity.  (sec. 52)

The sickly, the weak, the enfeebled, the ignorant, the repugnant — we know these are the essence of a Jewish-contrived Christianity because…Paul tells us:

God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, God chose what is low and despised in the world, even things that are not, to bring to nothing things that are… (1 Cor 1:27-28).

“This was the formula,” says Nietzsche; under this sign, “decadence triumphed” (sec. 51).  This, in a single passage, contains the essence of Christian depravity and decay.

Decadence is only a means for the type of man who demands power in Judaism and Christianity, the priestly type:  this type of man has a life interest in making mankind sick, and in so twisting the concepts of good and evil, true and false, as to imperil life and slander the world.  (sec. 24)

In Christianity all of Judaism, a several-century-old Jewish preparatory training and technique of the most serious kind, attains its ultimate mastery as the art of lying in a holy manner.  The Christian, the ultima ratio of the lie, is the Jew once more — even three times a Jew.  (sec. 44)

Nietzsche closes Antichrist with guns ablaze:

Paul, the chandala hatred against Rome, against ‘the world,’ become flesh, become genius, the Jew, the eternal Wandering Jew par excellence.   What he guessed was how one could use the little sectarian Christian movement apart from Judaism to kindle a ‘world fire’; how with the symbol of ‘God on the cross’ one could unite all who lay at the bottom, all who were secretly rebellious, the whole inheritance of anarchistic agitation in the Empire, into a tremendous power.  ‘Salvation is of the Jews.’  Christianity as a formula with which to outbid the subterranean cults of all kinds…and to unite them:  in this lies the genius of Paul.  His instinct was so sure in this that he took the ideas with which these chandala religions fascinated, and, with ruthless violence, he put them into the mouth of the ‘Savior’ whom he had invented…  This was his moment at Damascus:  he comprehended that he needed the belief in immortality to deprive ‘the world’ of value, that the concept of ‘hell’ would become master even over Rome — that with the ‘beyond’ one kills life.  (sec. 58)

The whole labor of the ancient world in vain…the whole meaning of the ancient world in vain!  Wherefore Greeks?  Wherefore Romans?  All the presuppositions for a scholarly culture, all scientific methods, were already there…  Everything essential had been found, so the work could be begun…  All in vain!  Overnight, nothing but a memory!  …  [R]uined by cunning, stealthy, invisible, anemic vampires.  Not vanquished — merely drained.  Hidden vengefulness, petty envy become master.  Everything miserable that suffers from itself, that is afflicted with bad feelings, that whole ghetto-world of the soul on top, all at once.  (sec. 59)

Parasitism as the only practice of the church; with its ideal of anemia, of ‘holiness’, draining all blood, all love, all hope for life; the beyond as the will to negate every reality; the cross as the mark of recognition for the most subterranean conspiracy that ever existed — against health, beauty, whatever has turned out well, courage, spirit, graciousness of the soul, against life itself. …  I call Christianity the one great curse, the one great innermost corruption, the one great instinct of revenge, for which no means is too poisonous, too stealthy, too subterranean, too petty — I call it the one immortal blot on mankind.  (sec. 62)

What an incredible feat:  to turn Europeans away from their own western heritage — a noble, life-affirming Greco-Roman culture — and toward a foreign, alien, decadent, Oriental worldview.  And it was done as revenge, out of hatred, and built upon lies.  An ancient religion — Judaism — born of falsehood and lies, creates another born of falsehood and lies.  It is done for reasons of power, control, wealth, and survival.  And the lie prevails.

Judaism never did fully accept Christian morality or the notion of a Christian Messiah — even if he were a Jew.  Though there was considerable overlap in the two religions — both are variations on the slave morality — Judaism retained its insularity, suspicion of Gentiles, need for control, exploitation, and power, and inclination for revenge.  As Christianity took flight it became, of course, a non-Jewish religion.  Christian morals thus emphasized compassion, love, ‘resist not evil’, ‘turn the other cheek’, ‘blessed are the meek.’  There could obviously be no suspicion of non-Jews within Christianity, but this was replaced by a suspicion of all that was great, strong, and noble — the exemplar, the outstanding individual who put the lie to the notion of universal equality.

Implications for the Contemporary Scene

So what are the consequences of all this for today?  There are many, of course.  If indeed the essence of Pauline Christianity is sickness, and if it indeed is anti-natural and neglects all that is healthy and strong, then we should see some tangible evidence of this.  For example, given that ultimate value lies in spiritual salvation, we might expect that the more pious, church-going nations would have less concern about bodily health.  And in fact there seems to be a correlation between the two.  Using obesity rates as a rough measure of physical health, an analysis of public survey data shows that the most religious Christian nations are also the most obese.  Specifically, about 60 percent of the people in the U.S. and Mexico consider Christianity “very important,” and these same two nations have the highest obesity rates — 30 and 25 percent, respectively.  Conversely, France, Germany, and the Czech Republic are less than 20 percent religious, and are also less than 15 percent obese.21 Of course, correlation is not causation, and we cannot say that Christian beliefs cause or promote ill health.  But even if the converse is true — if the sick, the ill, the obese are drawn to Christianity — this does not speak well for the religion.   Either way Nietzsche’s point appears confirmed:  Physical health is not a big deal; God loves us no matter what.

But on more philosophical points, four items in particular stand out as clear implications.  First, a heavy emphasis on freedom.  The Judeo-Christian slave morality arises from an extreme lack of personal and social freedom, and thus it should exhibit a clear preoccupation, or even obsession, with freedom.  This seems transparently clear in the U.S., at least, where ‘liberty’ is a core value, along with ‘life’ and ‘happiness.’  One recalls President Bush (Jr.)’s 2002 State of the Union speech, peppered with some two dozen references to it.  We could point to our ‘war on terror,’ of which a prime objective is to “bring freedom” to the oppressed.  We could cite our military adventurism in the Middle East, with its “Operation Iraqi Freedom” and “Operation Enduring Freedom” (Afghanistan).  Our leading enemies in the world today are those who “hate our freedoms.”

The current, popular, governmental form of freedom is a debased concept.  It is a freedom of capitalism, a freedom of exploitation, and a decadent, soft, amoral form of personal freedom; ‘liberalism,’ as Nietzsche would have it.  Liberal institutions

undermine the will to power, they set to work leveling mountains and valleys and call this morality, they make things small, cowardly, and enjoyable — they represent the continual triumph of herd animals.  Liberalism: herd animalization, in other words… (Twilight of the Idols, sec. 38).

True freedom, on Nietzsche’s view, is something different.  It is the Greco-Roman conception of the idea — something felt, something lived.  The Greeks and Romans did not speak of freedom or rights at all.  They were free, they lived as free men, and thus did not obsess about it.  And this is precisely the point:  A truly free people does not obsess about freedom, or about rights.  Only those enslaved, or those laboring under a slave morality, continue to do so.  True freedom, Nietzsche says, is the struggle to maintain one’s personal independence and integrity in the face of countervailing forces.  “What is freedom?  Having the will to be responsible for yourself.  Maintaining the distance that divides us.  Becoming indifferent to hardship, cruelty, deprivation, even to life. …  A free man is a warrior” (ibid).

Second, the natural extension of ‘equal before God’ is ‘equal before the law’.  This implies a natural affinity to both democracy and equality of rights.  Democracy is contemptuous precisely because it is the politics of the herd; it finds sustenance in the Judeo-Christian herd morality:  “the democratic movement is the heir of the Christian movement” (Beyond Good and Evil, sec. 202).  For Nietzsche, “the democratic movement is not only a form of decay of political organization but a form of the decay, namely the diminution, of man, making him mediocre and lowering his value” (ibid: 203).  The Roman Empire flourished because it was anti-democratic.

On the general critique of democracy, Plato was in full agreement.  For him (as for Aristotle), democracy was rule by the uneducated masses, and hence the lowest common denominator.  Consequently it was nearly the worst form of government — surpassed only by tyranny.22 The pre-Christian world knew that brute democracy was something to be avoided.

Of course, the mere adoption of a Christian morality did not ensure democracy — as demonstrated by the Byzantine Empire, the Holy Roman Empire, and the many Renaissance dynasties of Europe.  Nor is it the only path to modern democracy — witness the Hindu democratic system in India.  But for Europe at least, large-scale industrial democracy was the “heir” to Christianity, and it took several centuries to become manifest.  It represents only the latest stage in the decline of western man.

The other implication of spiritual equality is that of equal rights. “The poison of the doctrine of ‘equal rights for all’ — it was Christianity that spread it most fundamentally” (sec. 43).  It was a kind of gross flattery to tell even the lowest of the low — the chandalas, the masses — that they were equal to the highest, and deserved equal standing; this “miserable flattery of personal vanity” was a key element in the success of Christianity.  It created the herd, and the herd would be led by their divine Shepherd.  But this is not reality.  In the real world there is order of rank, of lesser and greater individuals.  Rights based on meaningless equality are themselves meaningless.  Men are by nature unequal, and thus the only possible rights are those appropriate for each station — in other words, of unequal rights:  “The inequality of rights is the first condition for the existence of any rights at all” (sec. 57).  Rights are something one holds against another; when all have them, none have them.

Convinced of his equality and his rights, the chandala is willing to fight for them.  Here the Christian rebel takes to work, inciting the masses against those stronger and nobler who would deny their equality — yet another justification for Nietzsche’s contempt:

Whom do I hate most among the rabble of today?  The socialist rabble, the chandala apostles, who undermine the instinct, the pleasure, the worker’s sense of satisfaction with his small existence — who make him envious, who teach him revenge.  The source of wrong is never unequal rights but the claim of ‘equal’ rights. …  The anarchist and the Christian have the same origin.  (ibid)

The passions of the common man are inflamed, envy is fostered, and the result is discontent.  Once the hierarchy of the strong (e.g. the imperium Romanum) is undermined, then the herd becomes the dominant force.  It is thereby easily manipulated by the priestly shepherds.

Thirdly, under the dictate of equality of all men, and the moral prescription to love thy neighbor, one is compelled to accept some form of multiculturalism, and even cultural relativism.  All of humanity is part of the great Christian herd, at least potentially so.  Those not explicitly Christian are converts-in-waiting.  God does not discriminate amongst souls, nor should we.  All are welcome to our flock; the bigger the herd, the better.

Finally, the primary goal of the whole scheme:  benefit to the Jews and the Jewish state.  In this sense we have, on the whole, and in spite of periodic pogroms throughout the centuries, a tremendous success story for the Jewish people.  It cannot be anti-Semitic to point this out.  In fact it is to their credit that such a small and beleaguered people could achieve such influence in an uncertain and dangerous world.

Especially in recent times, Jews have profited immensely from public sympathy — a sympathy frequently rooted in Christian theology.  With Christianity, “we are among Jews”:  Christ, the Virgin Mary, the Apostles, ‘salvation is of the Jews’ — even God is a Jew:

When the presupposition of ascending life, when everything strong, brave, masterful, and proud is eliminated from the conception of God; when he degenerates step by step into a mere symbol, a staff for the weary, a sheet-anchor for the drowning; when he becomes a god of the poor, the sinners, and the sick par excellence…just what does such a transformation signify?

To be sure, the ‘kingdom of God’ has thus been enlarged.  Formerly he had only his people, his ‘chosen’ people.  Then he, like his people, became a wanderer and went into foreign lands…until ‘the great numbers’ and half the earth were on his side.  Nevertheless, the god of ‘the great numbers,’ the democrat among the gods, did not become a proud pagan: he remained a Jew, he remained a god of nooks, the god of all the dark corners and places, of all the unhealthy quarters the world over!  (sec. 17)

Hence:  to love Christ and to love God is to love God’s chosen, the Jews — an ideal situation, if you’re Jewish.  How much the easier to exploit the sympathies of the masses; to curry favor and gain support; to manipulate and mislead.  And as before, survey data show that the more Christian the nation, the greater its sympathy to Israel and Jews generally.23

As a practical consequence, Americans in particular seem satisfied to allow Jewish-Americans an unprecedented and hugely disproportionate role in their nation — in other words, to be their shepherds.  Though less than 2 percent of the population, American Jews are extremely influential in the cultural and economic life of the nation.24 Likewise in the political sphere, where the Israel Lobby — led by AIPAC (American Israel Public Affairs Committee) and the CoP (Conference of Presidents of Major American Jewish Organizations) — wields immense power.25 The end result is that, through a hammer-grip on the American superpower, Jewish and Israeli interests are able to influence events throughout the world.  As former Malaysian president Mahathir Mohamad said, “Today Jews rule the world by proxy.  They get others to fight and die for them.” Indeed — the sheep must occasionally be led to slaughter.

And yet…the system is not perfect.  There is, as we know, a lingering anti-Semitism within Christianity.  Some are angry that ‘the Jews killed Christ.’  Many dislike their dominance and corruption of American society.  Others are dismayed at the criminal actions of Israel in the occupied territories.  They are upset by the virtual apartheid that exists there today, the anti-Arab discrimination, and the driving out of Christians from the holy land.  People are unhappy with Jewish manipulation of media and entertainment, with the billions of dollars in annual foreign aid to Israel, with the costly wars in the Middle East that serve primarily to protect Israel — and yet they cannot bring themselves to openly oppose the Jews.  Such internal conflict is easily manifest in various forms of anti-Semitism.

I wonder if many Christians don’t somehow know, deep inside, that their very faith is based on Jewish lies and resentment.  I wonder if they know they have been duped.  There are also, perhaps, subconscious worries that, just maybe, other popular legends might also be fanciful exaggerations built on hatred and lies.26 When governmental and institutional leaders have proven themselves corrupt and unreliable, and occasionally outright liars, then one does not know whom to trust.

Even if Nietzsche was right — if Christianity was in fact “the most subterranean conspiracy that ever existed” — it still cannot go unexposed forever.  People seem to be more willing than ever to challenge age-old (and not-so-old) religious myths.  Perhaps the accumulated sense of manipulation, illness, and moral decadence will cause people to break out of their stupor, ask tough questions, and demand real answers.  If so, then Dr. Nietzsche will have earned his keep.

Dr. Thomas Dalton (email him) is the author of Debating the Holocaust (2009).

Permanent URL: http://www.theoccidentalobserver.net/authors/Dalton-Nietzsche2.html

Notes to Part 2

17] Notably, “Barnabas.”  See Acts 14 and 15. [return]

18] The passage in Romans continues:  “The Deliverer [Redeemer] will come from Zion,” referring to the OT prophecy that “deliverance for Israel would come out of Zion” (Ps 14:7).  See also Isaiah 59:20.  [return]

19] Thomas is alleged to have lived a couple more years, until 72.  And several of the other apostles have unknown deaths, and thus may have been alive somewhere.  [return]

20] Lindemann (Esau’s Tears, 1997: 31) describes it this way:  “Both Paul and the writers of the Gospels radically redefined the traditional Jewish notion of messiah, from [an ordinary man] to that of a supernatural figure much resembling the dying and reviving salvation gods that were common to many pagan mystery cults of the day.  There were certainly many overlaps between those cults and early Christianity.”  [return]

21] Obesity data from www.nationmaster.com.  Religious attitudes are reported in the Pew Global Attitudes Project, 19 December 2002.  Data from nine nations shows a strong linear correlation (R2 value = 0.58).  Interestingly, the correlation between obesity and religiosity seems not to be found in Islam; Turkey, for example, is very religious (65% consider it ‘very important’), but has only a 12% obesity rate.  [return]

22] For Plato’s critique see Republic, Book 8.  On his view aristocracy was the ideal form, followed by timocracy and oligarchy; democracy and tyranny were the worst.  Aristotle saw democracy as a degenerate form of ‘rule by the masses’; see Politics, Book 3.  This may strike some as odd, given ancient Greece’s reputation for having invented democracy, and thriving because of it.  And relative to barbarism or anarchy, it was superior.  But it works best as participatory democracy, in a very small state.  Large, modern nation-states, of the kind Nietzsche considered, brought out the worst aspects of democracy.  [return]

23] As the most religious nation (59% ‘very important’), the U.S. is also most sympathetic:  48 percent of the population sympathizes more with Israel in the conflict in Palestine (Pew Research survey, 19 July 2006), a figure that rises to 57 percent among Christian Zionists.  Conversely, the European countries are both less religious and less sympathetic to Israel (which run 38 percent in France, 37 percent in Germany, 24 percent in the UK, 9 percent in Spain). [return]

24] According to Vanity Fair (October 2007), they make up more than half of the “100 most powerful people” in the world.  Of the top 400 richest individuals in the U.S., at least 149 (37%) are Jewish (top 400 reported in Forbes, 30 September 2009; Jewish count by Jacob Berman, www.blogs.jta.org [5 October 2009]).   Fully half of the top 50 political pundits are Jewish (top 50 list from Atlantic, September 2009; Jewish count by Steve Sailer [www.isteve.blogspot.com]).  In media and entertainment the dominance is almost total.  Jewish executives lead all five of the top U.S. media conglomerates — Time-Warner (Jeff Bewkes, Edgar Bronfman), Disney (Robert Iger), News Corp (Rupert Murdoch, Peter Chernin), Viacom (Sumner Redstone, Leslie Moonves, Philippe Dauman), NBC-Universal (Jeff Zucker).  All are Jewish except possibly for Murdoch.  Six of the top seven American newspapers have Jewish management.  Virtually every major Hollywood studio exec is Jewish — see “How Jewish is Hollywood?”, Los Angeles Times, 19 December 2008. [return]

25] In the political sphere, Jewish-Americans comprise 7 percent of the House and 15 percent of the Senate.  Even more impressively, some 80 to 90 percent of both chambers reflexively support Jewish interests.  The reason:  pro-Jewish individuals and lobbies supply half or more of political campaign contributions — for both major parties; see “Candidly speaking: Obama, Netanyahu and American Jews”  Jerusalem Post (11 May 2009).  The lobby AIPAC is among the top two or three most powerful in Washington, and they have absolute dominance in U.S. foreign policy.  All major presidential candidates bend over backward to placate Jewish interests.  For details on the American political scene, see Mearsheimer and Walt, The Israel Lobby and U.S. Foreign Policy (2007).  [return]

26] The Holocaust and the 9/11 attacks being the prime examples.   For the Holocaust, see my book Debating the Holocaust: A New Look at Both Sides (www.debatingtheholocaust.com) or G. Rudolf, Lectures on the Holocaust.  On the 9/11 controversy, see D. Griffin, Debunking 9/11 Debunking [return]

Nietzsche and the Origins of Christianity

Over the course of two thousand years, Christianity has grown from nothing to the largest religion on the planet.  Some 2.1 billion people now consider themselves Christian, about one third of all of humanity.  It significantly outnumbers Islam, in second place with 1.5 billion members.1 America is among the most religious of all industrialized nations; about 77 percent are Christians, and most of these are regular church-goers.  And yet few people, even Christians themselves, understand the origin of this most influential religion.  In one sense, of course, we will never truly understand exactly what events transpired two millennia ago, in that land of shepherds, nomads, and dusty villages of the near Middle East.  Archeology tells us some things, ancient documents others.  But these give us only an outline of the facts of that place and time.  If we wish to comprehend early Christianity and its implications for today, many gaps must be filled in — by analysis, probability, guesswork, and faith.

Friedrich Nietzsche took a great interest in Christianity and its allied religion, Judaism.2 This interest, however, was strikingly — shockingly — negative.  The title alone of his final book, Antichrist, gives a good indication.  For Nietzsche, Christianity was decadent, weak, and nihilistic.  It led to a sickly, subservient, herd morality, and suffocated the quest for human excellence.  Worst of all, it replaced a life-affirming naturalness with an otherworldly, life-denying negativism.  It has become, in fact, “the greatest misfortune of mankind so far” (Antichrist, sec. 51).3 And this disaster of Christianity is impossible to understand, he said, without grasping its Jewish roots.  Thus it is not simply Christianity, but Judeo-Christianity, that must be examined with a brutal honesty, if we are to overcome its weaknesses.

Before looking in detail at Nietzsche’s critique, I want to briefly review the state of knowledge on the origins of this religion.  We obviously know much more today than Nietzsche did in the late 1800s.  But it is to his credit that the present facts seem, by and large, to bear out his analysis — though perhaps his conclusions remain as controversial as ever.

Historical Background

Consider, first of all, the ancient origins of Judaism and the corresponding events of the Old Testament (OT).  The original patriarch, Abraham, apparently lived some time between 1800 and 1500 bc — he being the traditional father of not only Judaism (and thus Christianity) but a leading prophet of Islam as well.4 The next major figure, Moses, lived around 1300 bc, and some time afterward the “Five Books of Moses” began to take shape, likely at first as an oral tradition.  These books, as we know, would eventually form the Pentateuch (Torah) — the beginning of the OT.5

The remaining 30-odd OT books were added over the next one thousand years, with the set becoming complete around 200 bc.  These books were written in Hebrew, but a Greek translation — the Septuagint — was begun about this time, completed circa 50 bc.  The Dead Seas Scrolls, which date to the first century bc, contain fragments from every book of the Hebrew OT, and thus are our earliest proof that the complete document existed by that time.  Whether it appeared any earlier is a matter of pure speculation.

Dating of the OT texts is one thing; accuracy is another matter altogether.  First of all, the earliest dates cited above are purely conjectural, since we have no recorded reference to the travails of Moses prior to 850 bc.  Furthermore, prominent Israeli archeologist Ze’ev Herzog has shown the increasing discrepancies between archeological data and the biblical stories.6 Efforts in the 1900s to confirm the OT yielded a plentitude of new information, but this “began to undermine the historical credibility of the biblical descriptions instead of reinforcing them.”  Scholars were confronted with “an increasingly large number of anomalies,” among these:  “no evidence has been unearthed that can sustain the chronology” of the Patriarchal age; of the Exodus, “the many Egyptian documents that we have make no mention of the Israelites’ presence in Egypt, and are also silent about the events of the Exodus”;7 and the alleged conquest of Canaan (Palestine) by the Israelites in the 1200s bc is refuted by archeological digs at Jericho and Ai that found no existing cities at that time.  Even the famed monotheism of the early Jews is undermined by inscriptions from the 700s bc that refer to a pair of gods, “Yahweh and his consort, Asherah.”  An overall picture thus comes into view:  a kernel of true people and events magnified over time, acquiring legendary status.  Disparate tribes of wandering and warring Jews become heroic freedom fighters, and ultimately the chosen people of the (eventually) one God.

Perhaps surprisingly, Nietzsche appreciated the Old Testament — in spite of his skepticism about its historical veracity.  He liked the power of the language and the concept of a ‘God of the Jews’, a god appropriate for a given people and a given time, one who rewarded and punished in equal measures.  “In the Jewish ‘Old Testament,’ the book of divine justice, there are human beings, things, and speeches in so grand a style that Greek and Indian literature have nothing to compare with it” (Beyond Good and Evil, sec. 52);  and again:  “all honor to the Old Testament!” (Genealogy of Morals, 3.22).

The New Testament — the Christian Testament — however, was a completely different matter.  Again, the historical facts set the stage.

The Maccabean revolt of 165 bc, against the Seleucid Empire, reestablished Jewish rule over Palestine.  The resulting Hasmonean dynasty was formed in 141 and ruled until the Roman Empire incorporated the region in 63 bc.  Until that time the indigenous Jews had lived under many occupying powers — Persians, Babylonians, Alexander the Great — but apparently were able to accommodate their foreign rulers and still thrive.

Things were different under the Romans.  Having been the ruling power in Palestine for 100 years, the Jews were rather quickly and dismissively subsumed into the Empire.  Relatively benign at first, governance became increasingly callous and brutal.  In addition to passing judgment on Jesus, Pontius Pilate was known for his aggressive treatment of the Jews; but things grew even worse after his removal in 36 ad and the ascension of Emperor Caligula.  Ben-Sasson writes, “The reign of Caligula (37–41 ad) witnessed the first open break between the Jews and the Empire. …  [R]elations deteriorated seriously during [this time].”8 Tensions culminated in the first Jewish revolt, which began in 66 and ended in Roman victory and the plundering and destruction of the famed Jewish temple at Jerusalem (Herod’s Temple) in the year 70 — which had stood in place since 516 bc.9

Rome retained power over Palestine for nearly 400 more years, until the fracturing of the Empire in 395.  The surviving Eastern (Byzantine) Empire continued to rule the region for another 240 years, until the Arab Caliphates took over in 638.  Thus it is clear that Roman rule, beginning in 63 bc, was decisive for the emergence of Christianity.  Nietzsche seems to have been the first scholar to grasp the significance of this fact:  “Without the Roman Caesars and Roman society, the insanity of Christianity would never have come to rule” (Will to Power, sec. 874). 

Nietzsche’s Analysis of Christianity

So, how shall we understand Christianity?  Nietzsche’s analysis starts from three essential facts. “The first thing to be remembered if we do not wish to lose the scent here, is, that we are among Jews” (sec. 44).  This much is obvious, but it bears repeating.  Jesus was a Jew, as were his parents Joseph and Mary, and all 12 apostles.  The three other main figures of the New Testament — Mark, Luke, and Paul — though not apostles, were also Jews.  And the many unknown authors that contributed to the New Testament (NT) were almost certainly Jewish as well.  This situation is not incidental, and not a question of individual character or action; “[it is] a matter of race.”

And not just Jews, but lowly Jews — the ‘chandalas’, as Nietzsche calls them, the untouchables, the lumpenproletariat: “the people at the bottom, the outcasts and ‘sinners’, the chandalas within Judaism” (sec. 27).  It was these men that gave birth to this great religion of redemption.10 Even granting that Nietzsche exaggerates here, it is clear that they were the low class, ‘blue collar’ people of the day — the farmers, fishermen, carpenters, and laborers.  Christianity was born not simply of Jews, but of the lowest caste of Jews.

This situation is important to grasp because it demonstrates that the proto-Christian Jews had, in effect, two sets of masters:  the Romans, and their own elite Jewish priests, the Pharisees.  Hence they were doubly enslaved.  In order to establish any sense of freedom and autonomy they would have to rebel against both parties — even as the Pharisees would be their allies against Rome.  A difficult situation, to be sure.

His second fact — an unquestioned assumption, really — is that the entire concept of an actually-existing, transcendent, all-powerful God is utter nonsense.  Stories about holy visions, miracles, redemption, and divine intervention are nothing more than “foeda superstitio” — vulgar superstition.  This does not, however, mean that Nietzsche was opposed to ‘God’ in principle.  He believed that every people and every culture need to create their own concept of religion, and of the divine.  These things are a formalized recognition of respect and reverence toward that which embodies one’s highest values.  Each culture and each era needs to create its god(s) anew, appropriate to their situation in the world.  Western Europeans have utterly failed in this task:

There is no excuse whatever for their failure to dispose of such a sickly and senile product of decadence [as the Christian God].  But a curse lies upon them for this failure: they have absorbed sickness, old age, and contradiction into all their instincts — and since then they have not created another god.  Almost two thousand years — and not one new god!  (sec. 19)

A proper re-conception of religion, however, must be a truly uplifting, life-affirming, and ennobling enterprise — decidedly unlike Judeo-Christianity — and must never be taken as permanent and absolute truth.  All superstitious, i.e. anti-natural, religions are out of the question.  The human condition, and human ‘salvation,’ must be firmly rooted in the present, physical world — the real world.

The third basic fact, as explained above, is the historical context of the Roman occupation and persecution.  Without this, the events of the Christian era are incomprehensible.

* * * * *

With this in place, let me attempt to reconstruct Nietzsche’s conception of early Christianity.  This is difficult in any case, due to the radically unsystematic nature of his writing.  But a coherent picture emerges from his many disparate observations.

On Nietzsche’s view, Jesus was a humble Jew, an ordinary man, though clearly a leader and moral preacher of some merit.  He spoke of the value of humility and pity, and of a God who viewed with compassion even the lowliest slave.  Jesus sought to relieve suffering through compassion — the ‘Kingdom of God’ within each person.  Simultaneously he opposed, via a path of nonviolent resistance, both the social oppression of the Pharisees and the political oppression of the Romans.  To achieve all this, it was necessary to “spread the word,” the Good Word of God.  Jesus’ life, his faith, and the faith of the real Christian were essentially pragmatic. His faith was the response of a lowly Jew struggling to assist other lowly Jews in the face of oppression.  Thus follows the practice of true Christianity, which is its essence:

[Christianity] projects itself into a new practice, the genuine evangelical practice.  It is not a ‘faith’ that distinguishes the Christian: the Christian acts, he is distinguished by acting differently: by not resisting, either in words or in his heart, those who treat him ill…  The life of the Redeemer was nothing other than this practice — nor was his death anything else. …  [O]nly the evangelical practice leads to God, indeed, it is ‘God’!  (sec. 33)

This was absolutely appropriate for a man in Jesus’ situation — namely, an underclass Jew fighting oppression and seeking to help his fellow sufferers.  But this was a very specific situation, and appropriate only to a particular time, place, and culture.  In a very real sense Jesus was, and could be, the only ‘true’ Christian:  “in truth, there was only one Christian, and he died on the cross.  The ‘evangel’ died on the cross” (sec. 39).  But to exploit this singular example, to expand it, to universalize it, to use it as a generalized weapon against the powerful and noble classes, against nature and against life itself — this was the crime.  Notably, the crime was not of Jesus’ doing — though he too was a ‘criminal’ — but that of his followers; first and foremost, Paul.

The ground was ripe for exploitation in that first century of the new millennium.  Traditionally the Jews had a long history of prophesies of coming saviors, of redeemers, and of a messiah who would deliver them from suffering and slavery, and restore the Kingdom of Israel as it was in the era of the so-called unified kingdom of David in 1000 bc.  But for all this talk of saviors, there is surprisingly little textual basis in the OT.  The Pentateuch contains no mention of a messiah.  Neither do the ‘historical’ or ‘poetic’ books.  Only the prophets speak of a savior, but rarely and obscurely; nearly all references of any specificity are found in just one book — Isaiah.  In any case there was some extant tradition for such a man, and if there ever was a need for him it was during the Roman occupation.

However, there is strikingly little evidence that, during his lifetime, people considered Jesus to be ‘the’ Messiah.  He was born around 4 bc, but we have astonishingly few details of his early life — apart from the miraculous virgin birth described in the Gospels, which are problematic in themselves, as I explain below.  It has struck more than one commentator as extremely odd that this miracle child could be born and then all but drop out of sight for some 20 or 30 years.11 Virtually nothing is known about the facts of Mary’s life, and even less of Joseph; even the years and places of their deaths are a mystery.

Most surprisingly, there is virtually no recorded documentation about Jesus during his lifetime, or by anyone who personally knew him.  Jesus himself wrote nothing, which, while not impossible, is counter to a long tradition of moral or spiritual teachers leaving a written legacy.  (On the other hand, if he was in fact a poor uneducated Jew, he likely did not know how to write.)  In spite of alleged miracles performed in front of thousands of people — recall the fishes and loaves story — no one at the time bothered to record such momentous events on paper.  The men who knew him best, the 12 apostles, wrote nothing.12 Of their lives we know almost nothing, other than some presumed years of death for five of them (John, Peter, Phillip, Thomas, and Judas).  Again this is striking; once the true nature of the Messiah was confirmed by his resurrection, one would have expected his close followers to be revered in themselves, and for their every step to be noted and recorded.

At this point the student of the Bible will respond that two of the apostles, John and Matthew, wrote their corresponding Gospels.  But few experts believe this today.  The present consensus is that the four Gospel authors were anonymous individuals who did not personally know Jesus.13 Based on events mentioned in them, however, scholars have assigned them approximate dates.  The earliest was Mark, written about the year 70 — some 40 years after the crucifixion.  Again, this is an amazingly long time to wait to record the miracle of the Messiah, even if done by Mark himself (a man who did not personally know him).

Nor do we have any confirmation of Jesus’ life story from contemporaneous non-Christian sources.  One would certainly have expected his enemies to document his life, if he had been a person of substance or threat.  But no such writings exist.  The earliest mention is by the Jewish author Flavius Josephus, in his Antiquities of the Jews from circa 93 ad.  Pliny the Younger and Tacitus both refer to the Christians in their writings of the early 100s ad.  Again, these sources come 60 to 70 years after Jesus’ death — not what one would expect.

By all accounts, then, Jesus was a rather ordinary individual, a preacher of faith and action, and a consoler of troubled souls.  He likely counseled his fellow down-trodden Jews to stick up for themselves, and perhaps to disobey the unjust Roman rule, and even the contemptuous dictates of their own Jewish elite.  Such rabble-rousers were frequently exiled or put to death (recall Socrates), and so it is not surprising that the elite Jews would agitate for his execution — against the reluctant wishes of Pilate himself, if in fact he was ever truly involved.  We know the result: “God on the Cross.”

Then we come to Paul.  For Nietzsche, as for many other scholars, Paul is the central figure in early Christianity — to the extent that ‘Paulism’ would be the more appropriate designation.  In Paul’s rendering, Jesus — the real Jesus — becomes virtually irrelevant, even counterproductive.  Paul needed not Jesus’ life, but his death; only this could work miracles.   The entire story of Jesus’ life was rewritten and altered, motivated not out of love but the very opposite:  feelings of hatred and revenge toward the conquerors:

In Paul was embodied the opposite type to that of [Christ]: the genius in hatred, in the vision of hatred, in the inexorable logic of hatred. …  The life, the example, the doctrine, the death… — nothing remained once this hate-inspired counterfeiter realized what alone he could use.  Not the reality, not the historical truth!  And once more the priestly instinct of the Jew committed the same great crime against history — he invented his own history of earliest Christianity.

The Savior type, the doctrine, the practice, the death, the meaning of death, even what came after death — nothing remained untouched, nothing remained even similar to the reality.  Paul simply transposed the center of gravity of the whole existence after this existence — in the lie of the ‘resurrected’ Jesus.  At bottom, he had no use at all for the life of the Savior — he needed the death on the cross and a little more.  … Paul wanted the end, consequently he also wanted the means.  What he himself did not believe, the idiots among whom he threw his doctrine believed.  His need was for power; in Paul, the priest wanted power once again — he could use only concepts, doctrines, symbols with which one tyrannizes masses and forms herds.  (sec. 42)

The real Jesus was thus reduced to a caricature, a trigger for some fictionalized grand narrative:  “The founder of a religion can be insignificant — a match, no more!” (Will to Power, sec. 178).  On Nietzsche’s view, then, Paul repeated the trick of the Old Testament:  He took the basic elements of a man’s life and history, a kernel of truth, and wove out of this a fantastic story of miracles, immortality, and divinity incarnate.  And precisely here was the source of the problem.

Recall the basic facts of Paul’s life.  He was born in Tarsus (modern-day Turkey) around the year 10 ad as ‘Saul’, a Jew like the rest though different in one important respect:  He was not a chandala Jew, but rather a Pharisee, an elite Jew.14 He never knew Jesus, and was in fact an early and harsh critic of the Christians, he tells us.  Then on his travels to Damascus in the year 33, three years after the crucifixion, Saul encountered the ‘risen Christ’ in a revelatory vision and was immediately converted.  Taking the name Paul, he became the foremost champion of Christianity — even more so, strangely, than any of the apostles who knew Jesus.  He begins to create fledgling churches around the Mediterranean, and in the process writes a series of letters — the 13 “Pauline” epistles — encouraging and cajoling his recruits, and declaring his faith in Jesus the Messiah.  These epistles — by far the earliest written Christian documents — would ultimately comprise nearly half the 27 books of the New Testament.15 Like his Savior, Paul evidently acquired a reputation as a troublemaker.  He was arrested and sent to Rome for trial, though we know few details.  He was apparently executed, either by beheading or crucifixion, some time in the mid-60s ad.16

Nietzsche is rightly suspicious of Paul’s conversion, and not only on grounds of ‘superstition.’  First of all, the two earliest epistles — Galatians and 1 Thessalonians — date to around 50 ad; this is a full 20 years after the crucifixion, and nearly as long after Paul’s conversion.  Granted, starting up a new religion is slow work, but one would expect some written record sooner than this, particularly from an elite, well-educated Jew.  Second, Paul’s conversion in or around the year 33 is virtually coincident with the initial outbreak of Jewish-Roman antipathy — during Pilate’s reign, and just prior to the major break in relations attributed to Caligula.  This suggests some causal link.  Third, things worsened under the subsequent emperor, Claudius, as he expelled the Jews from Rome in the year 49 (see Acts 18:2) — just about the time of the first epistles.  Fourth, the epistles are strikingly lacking in details about Jesus’ life:  nothing on his birth, early life, ministry, or the apostles.  This suggests that Paul either did not know, or did not care, about such trivial details.

Continue to Part 2

Dr. Thomas Dalton (email him) is the author of Debating the Holocaust (2009).

Permanent URL: http://www.theoccidentalobserver.net/authors/Dalton-Nietzsche2.html

Notes to page 1

1] Hinduism is number three, with about 900 million adherents, although those professing atheism or holding other explicit non-religious views are greater in number, now about 1.1 billion. [return]

2] For a detailed study of Nietzsche’s complex views on Jews and Judaism — see my article, “Nietzsche on the Jews.” [return]

3] Most of the following quotations are from Antichrist, and this book is the source where I have indicated only section numbers.  Quotations from other books will be explicitly cited. [return]

4] According to legend, Abraham had two sons: Isaac, who gave rise to the Jewish lineage, and Ishmael, the father of the Arabs. [return]

5] Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. [return]

6] The following quotes are from his article “Deconstructing the walls of Jericho”, Ha’aretz Magazine, October 29, 1999. [return]

7] “Most historians today agree that, at best, the stay in Egypt and the exodus events occurred among a few families, and that their private story was expanded and ‘nationalized’ to fit the needs of theological ideology.”  There is one later Egyptian documentation of such an event, by the high priest Manetho from the third century bc, which comes to a similar conclusion.  As recounted by Lindemann, “the Jews had been driven out of Egypt because they, a band of destitute and undesirable immigrants who had intermarried with the slave population, were afflicted with various contagious diseases.”  The Jews were thus expelled “for reasons of public hygiene.”  In sum, “the account in Exodus was an absurd falsification of actual events, an attempt to cover up the embarrassing and ignoble origin of the Jews.”  (Esau’s Tears, 1997: 28). [return]

8] A History of the Jewish People (Harvard University Press; 1976), pp. 254-255. [return]

9] Future emperor Titus led the Roman attack.  His victory was commemorated with the construction of the Arch of Titus, a striking monument that stands today aside the Colosseum.  [return]

10] With the notable exception of Paul — details to follow. [return]

11] The sole exception is an incident recorded in Luke (2:41-51), in which a 12-year-old Jesus escapes from parental oversight and is later found in the company of some spiritual teachers.  Certainly nothing miraculous about that. [return]

12] As we recall:  John, Matthew, Peter (aka Simon, aka Cephas), Andrew, James the Greater, James the lesser, Phillip, Bartholomew, Thomas, Jude (aka Thaddeus), Simon, and Judas. [return]

13] This fact should be widely known by now, but it’s not.  Even a quick glance at an encyclopedia confirms it:  “Today, many scholars doubt that any of the writers of the Gospels knew Jesus during his lifetime.  They also doubt that we know the actual names of the writers.”  (World Book Encyclopedia, 2003, ‘Jesus Christ’)  [return]

14] See Philippians 3:5, and Acts 23:6 or 26:5.  [return]

15] Seven of these 13 are considered to be genuinely authored by Paul; the other six are disputed.  [return]

16] In another biblical oddity, one would expect details of his death to be recorded in Acts, which is otherwise so detailed about Paul’s life.  This is especially true given that this book dates to the years 80-100, well after his alleged execution.  But it stops just short of describing his death.  [return]