Before posting the second part of our critical review of 'J. Evola's Political
Endeavor', we thought the two followings links might be of interest to those who
study the age-long 'occult war'. The first one is :
http://ia600406.us.archive.org/8/items/F.WilliamEngdahl-ACenturyOfWarAnglo-ameri\
canOilPoliticsAndTheNew/F.williamEngdahl-ACenturyOfWar-Anglo-americanOilPolitics\
AndTheNewWorldOrder1993.pdf This master piece was written by the American-German
historian F.W. Engdhal (http://www.engdahl.oilgeopolitics.net/). Even though he
is also a freelance journalist, there is nothing journalistic about his writing
and his geo-political analysis at all ; his style is limpid, direct, to the
point ; his argumentation is well-grounded and well-documented.
And so are the remarkably interesting considerations found at
http://www.illuminati-news.com/2007/0804b.htm#1
"Our documentary sources of knowledge about the origins of Christianity and its
earliest development are chiefly the New Testament Scriptures, the authenticity
of which we must, to a great extent, take for granted."
(Catholic Encyclopedia, Farley ed., vol. iii, p. 712)
The Church makes extraordinary admissions about its New Testament. For example,
when discussing the origin of those writings, "the most distinguished body of
academic opinion ever assembled" (Catholic Encyclopedias, Preface) admits that
the Gospels "do not go back to the first century of the Christian era" (Catholic
Encyclopedia, Farley ed., vol. vi, p. 137, pp. 655-6). This statement conflicts
with priesthood assertions that the earliest Gospels were progressively written
during the decades following the death of the Gospel Jesus Christ. In a
remarkable aside, the Church further admits that "the earliest of the extant
manuscripts [of the New Testament], it is true, do not date back beyond the
middle of the fourth century AD" (Catholic Encyclopedia, op. cit., pp. 656-7).
That is some 350 years after the time the Church claims that a Jesus Christ
walked the sands of Palestine, and here the true story of Christian origins
slips into one of the biggest black holes in history. There is, however, a
reason why there were no New Testaments until the fourth century: they were not
written until then, and here we find evidence of the greatest misrepresentation
of all time.
It was British-born Flavius Constantinus (Constantine, originally Custennyn or
Custennin) (272-337) who authorised the compilation of the writings now called
the New Testament. After the death of his father in 306, Constantine became King
of Britain, Gaul and Spain, and then, after a series of victorious battles,
Emperor of the Roman Empire. Christian historians give little or no hint of the
turmoil of the times and suspend Constantine in the air, free of all human
events happening around him. In truth, one of Constantine's main problems was
the uncontrollable disorder amongst presbyters and their belief in numerous
gods.
The majority of modern-day Christian writers suppress the truth about the
development of their religion and conceal Constantine's efforts to curb the
disreputable character of the presbyters who are now called "Church Fathers"
(Catholic Encyclopedia, Farley ed., vol. xiv, pp. 370-1). They were "maddened",
he said (Life of Constantine, attributed to Eusebius Pamphilius of Caesarea, c.
335, vol. iii, p. 171; The Nicene and Post-Nicene Fathers, cited as N&PNF,
attributed to St Ambrose, Rev. Prof. Roberts, DD, and Principal James Donaldson,
LLD, editors, 1891, vol. iv, p. 467). The "peculiar type of oratory" expounded
by them was a challenge to a settled religious order (The Dictionary of
Classical Mythology, Religion, Literature and Art, Oskar Seyffert, Gramercy, New
York, 1995, pp. 544-5). Ancient records reveal the true nature of the
presbyters, and the low regard in which they were held has been subtly
suppressed by modern Church historians. In reality, they were
"...the most rustic fellows, teaching strange paradoxes. They openly declared
that none but the ignorant was fit to hear their discourses ... they never
appeared in the circles of the wiser and better sort, but always took care to
intrude themselves among the ignorant and uncultured, rambling around to play
tricks at fairs and markets ... they lard their lean books with the fat of old
fables ... and still the less do they understand ... and they write nonsense on
vellum ... and still be doing, never done."
(Contra Celsum ["Against Celsus"], Origen of Alexandria, c. 251, Bk I, p. lxvii,
Bk III, p. xliv, passim)
Clusters of presbyters had developed "many gods and many lords" (1 Cor. 8:5) and
numerous religious sects existed, each with differing doctrines (Gal. 1:6).
Presbyterial groups clashed over attributes of their various gods and "altar was
set against altar" in competing for an audience (Optatus of Milevis, 1:15, 19,
early fourth century). From Constantine's point of view, there were several
factions that needed satisfying, and he set out to develop an all-embracing
religion during a period of irreverent confusion. In an age of crass ignorance,
with nine-tenths of the peoples of Europe illiterate, stabilising religious
splinter groups was only one of Constantine's problems. The smooth
generalisation, which so many historians are content to repeat, that Constantine
"embraced the Christian religion" and subsequently granted "official
toleration", is "contrary to historical fact" and should be erased from our
literature forever (Catholic Encyclopedia, Pecci ed., vol. iii, p. 299, passim).
Simply put, there was no Christian religion at Constantine's time, and the
Church acknowledges that the tale of his "conversion" and "baptism" are
"entirely legendary" (Catholic Encyclopedia, Farley ed., vol. xiv, pp. 370-1).
Constantine "never acquired a solid theological knowledge" and "depended heavily
on his advisers in religious questions" (Catholic Encyclopedia, New Edition,
vol. xii, p. 576, passim). According to Eusebeius (260-339), Constantine noted
that among the presbyterian factions "strife had grown so serious, vigorous
action was necessary to establish a more religious state", but he could not
bring about a settlement between rival god factions (Life of Constantine, op.
cit., pp. 26-8). His advisers warned him that the presbyters' religions were
"destitute of foundation" and needed official stabilisation (ibid.).
Constantine saw in this confused system of fragmented dogmas the opportunity to
create a new and combined State religion, neutral in concept, and to protect it
by law. When he conquered the East in 324 he sent his Spanish religious adviser,
Osius of Córdoba, to Alexandria with letters to several bishops exhorting them
to make peace among themselves. The mission failed and Constantine, probably at
the suggestion of Osius, then issued a decree commanding all presbyters and
their subordinates "be mounted on asses, mules and horses belonging to the
public, and travel to the city of Nicaea" in the Roman province of Bithynia in
Asia Minor. They were instructed to bring with them the testimonies they orated
to the rabble, "bound in leather" for protection during the long journey, and
surrender them to Constantine upon arrival in Nicaea (The Catholic Dictionary,
Addis and Arnold, 1917, "Council of Nicaea" entry). Their writings totalled "in
all, two thousand two hundred and thirty-one scrolls and legendary tales of gods
and saviours, together with a record of the doctrines orated by them" (Life of
Constantine, op. cit., vol. ii, p. 73; N&PNF, op. cit., vol. i, p. 518)."
This fully supports the Roman views on early Christianity, as expressed, for
example, by Tacitus :
"Ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos
per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus
Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat;
repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per
Iudaeam, originem eius mali, sed per urbem etiam, quo cuncta undique atrocia aut
pudenda confluunt celebranturque."
"Therefore, in order to get rid of the rumor, Nero laid the matter upon those
whom the crowd called Chrestians for their secret abominations and inflicted the
most exquisite pentalties on them. Christ, the author of the name, had been
afflicted with capital punishment through the procurator Pontius Pilate while
Tiberius was emperor, and the mischievous superstition, repressed for the
moment, again erupted, not only in Judea, the origin of this evil, but also
throughout Rome, where all atrocities and shameful things from everywhere
converge and are celebrated." (Tacitus, Annals 15.44)
R. Guénon described and analysed the roots of "the crisis of the modern world"
from a metaphysical perspective, a perspective to which he made it clear he
wanted to stick. It must be said that, from a perspective that is far from being
only historical, and as an Easternised West strikes again at a Westernised East,
some of the forces he saw as "traditional" increasingly appear to any European
worth of the name as part of what he dubbed as "counter-traditional". For those
who can read French, the testimony of one of his closest collaborators, Jean
Reyor, is available at :
http://www.zen-it.com/liberimuratori/3sor/thesaurus/dci.pdf