Dissident Dispatches
Page 54
Sri Sri Ravi Shankar
Celebrating Silence
Know Your Child
Management Mantras
Patanjali Yoga Sutras
Secrets of Relationships
Troy Southgate
Tradition & Revolution
Oswald Spengler
Man and Technics
Tomislav Sunic
Against Democracy and Equality
Abir Taha
Defining Terrorism: The End of Double Standards
The Epic of Arya (2nd ed.)
Nietzsche’s Coming God, or the Redemption of the Divine
Verses of Light
Bal Gangadhar Tilak
The Arctic Home in the Vedas
Dominique Venner
For a Positive Critique
The Shock of History
Markus Willinger
A Europe of Nations
Generation Identity
David J. Wingfield (ed.)
The Initiate: Journal of Traditional Studies
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Notes
[←1 ]
Andrew Fraser, The Spirit of the Laws: Republicanism and the Unfinished Project of Modernity (Toronto: University of Toronto Press, 1990); and, idem, Reinventing Aristocracy: The Constitutional Reformation of Corporate Governance (Aldershot: Ashgate, 1998).
[←2 ]
Lothrop Stoddard, The Rising Tide of Color against White World Supremacy (New York: Charles Scribner’s Sons, 1920).
[←3 ]
Cf., John Porter, The Vertical Mosaic: An Analysis of Social Class and Power in Canada (Toronto: University of Toronto Press, 1965); and Pierre Vallières, White Niggers of North America tr Joan Pinkham (Toronto: McClelland and Stewart, 1971).
[←4 ]
Andrew Fraser, The WASP Question: An Essay on the Biocultural Evolution, Present Predicament, and Future Prospects of the Invisible Race (London: Arktos, 2011).
[←5 ]
On the difference between explicit and implicit white identities, see Kevin McDonald, “Psychology and White Ethnocentrism,” (2006–2007) 6(4) The Occidental Quarterly 7.
[←6 ]
Unsurprisingly, Jewish theologians are not taken in by all the malarkey one hears and reads about the “Judeo-Christian tradition”. See, e.g., Arthur A Cohen, The Myth of the Judeo-Christian Tradition (New York: Schocken, 1971); and Jacob Neusner, Jews and Christians: The Myth of a Common Tradition (Eugene, OR: Wipf and Stock, 1991).
[←7 ]
Edmund Burke, Reflections on the Revolution in France, [originally published, 1790] (New York: Oxford University Press, 1993), 76.
[←8 ]
See, generally, URQ Henriques, “The Jewish Emancipation Controversy in Nineteenth-Century Britain” (1968) 40 Past and Present 126–146; and Andrew Joyce, “Free to Cheat: ‘Jewish Emancipation’ and the Anglo-Jewish Cousinhood” (2012) 12(3) The Occidental Quarterly 3, at 3–5.
[←9 ]
Naïve white Protestants blind to the inveterate hostility that Jews harbour toward Christianity need only read the ubiquitous works of prominent Jewish author Daniel Goldhagen to have the scales removed from their eyes. See, most recently, Daniel Jonah Goldhagen, The Devil that Never Dies: The Rise and Threat of Global Antisemitism (New York: Little, Brown & Co, 2013). In Goldhagen’s view, “antisemitism” is “the real devil that Christianity spawned” two thousand years ago when unbelieving Jews were damned as “the synagogue of Satan” (498). For most religious and secular Jews alike, the very possibility of a flourishing and hegemonic Christian socio-political order poses an ever-present, existential threat. Indeed, according to Michael Medved, that implacable animus towards Christianity is more important to Jewish identity than “solidarity with Israel”. In his view, “the rejection of Christianity” by Jews “remains the sole unifying element in an increasingly fractious and secularized community”. See, “Why are Jews so Liberal-A Symposium,” September 2009, Commentary.com, at: https://www.commentarymagazine.com/printarticle.cfm/why-are-jews-liberals-a-symposium-15223.
[←10 ]
Matthew 27:45, NKJV.
[←11 ]
Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville, KY: Westminster John Knox Press, 2003), 278.
[←12 ]
James L Mays, “Prayer and Christology: Psalm 22 as Perspective on the Passion,” (1985) 42 Theology Today 322, at 324; PC Craigie, Word Biblical Commentary Vol 19 Psalms 1–50, (Waco, TX: Word Publishers, 1983), 197–198.
[←13 ]
Alvah Hovey, (1903) 22(2) The Biblical World 107, at 111–114; see also, Word Biblical Commentary, 202.
[←14 ]
Craig A Blaising and Carmen S Hardin, Ancient Christian Commentary on Scripture (Old Testament) Vol VII Psalms 1–50 (Downers Grove, IL: InterVarsity Press, 2008), 168; Mays, “Prayer and Christology,” 329.
[←15 ]
Eusebius of Caesarea, Proof of the Gospel, WJ Ferrar, tr and ed, 2 vols in 1 (Grand Rapids, MI: Baker, 1981), Book 10, Chapter 8, 216–217, 231, available online at: http://www.earlychristianwritings.com/fathers/eusebius_de_03_book1.html.
[←16 ]
Hanna Safrai, cited in Esther M Menn, “No Ordinary Lament: Relecture and the Identity of the Distressed in Psalm 22,” (2000) 93(4) Harvard Theological Review 301, at 316, 327.
[←17 ]
Menn, “No Ordinary Lament” 303, 315–316, 318, 327.
[←18 ]
Naomi Koltun-Fromm, “Psalm 22’s Christological Interpretive Tradition in Light of Christian Anti-Jewish Polemic,” (1998) 6(1) Journal of Early Christian Studies 37, at 51–52. It would be interesting to know whether a desire to distance themselves from the traditional christological reading influenced the translation of Psalm 22 v16 in the New Revised Standard Version (“My hands and feet have shriveled”) and the New English Bible (“they have hacked off my hands and feet”). Neither of these translations conjures up the image of Christ nailed to the cross.
[←19 ]
Menn, “No Ordinary Lament,” 340.
[←20 ]
Ellen F Davis, “Exploding the Limits: Form and Function in Psalm 22,” (1992) 53 Journal for the Study of the Old Testament 93.
[←21 ]
Ibid., 103; Menn, “No Ordinary Lament,” 341.
[←22 ]
The NKJV Study Bible Second Edition (Nashville, TN: Thomas Nelson, 2007), x.
[←23 ]
The New Interpreter’s Study Bible New Revised Standard Version (Nashville, TN: Abingdon Press, 2003), xix.
[←24 ]
Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2002), xi-xii.
[←25 ]
Daniel L Migliore, Faith Seeking Understanding: An Introduction to Christian Theology Second Edition (Grand Rapids: William B Eerdmans, 2004), 44–45.
[←26 ]
Karl Barth, “The Witnesses,” in Evangelical Theology: An Introduction, 33 (italics added).
[←27 ]
Ibid., 31, 34.
[←28 ]
Jürgen Moltmann, “Trinitarian hermeneutics of ‘holy scripture’,” in Experiences in Theology: Ways and Forms of Christian Theology, 137–139.
[←29 ]
Barth, “Witnesses,” 30; Moltmann, “Trinitarian hermeneutics,” 141.
[←30 ]
Amy Plantinga Pauw, “The Holy Spirit and Scripture,” in David H Jensen, ed, The Lord and Giver of Life: Perspectives on Constructive Pneumatology, 36, 27.
[←31 ]
Ibid., 35.
[←32 ]
Daniel L Migliore, Faith Seeking Understanding: An Introduction to Christian Theology Second Edition (Grand Rapids, MI: William B Eerdmans, 2004), 149–150.
[←33 ]
J Kameron Carter, Race: A Theological Account (New York: Oxford University Press, 2008), 368.
[←34 ]
Migliore, Faith Seeking Understanding, 140.
[←35 ]
[←36 ]
Supersessionism is an orthodox Christian doctrine holding that the covenant between God and the twelve tribes of Old Israel was superseded by the New Covenant creation inaugurated by Jesus Christ. Carter’s argument rests upon R Kendall Soulen’s radical assault upon the orthodox Christian view of the church as the New Israel. Soulen frankly acknowledges that “supersessionism has shaped the narrative and doctrinal structure of classical Christian theology in fundamental and systematic ways.” Indeed, he sets out deliberately to reevaluate “the whole body of Christian divinity.” Accordingly, Soulen rejects the traditional teaching that Christians have a duty to convert Jews and advocates instead “a renewed conversion of basic Christian forms of thought towards the God of Israel.” See, R Kendall Soulen, The God of Israel and Christian Theology (Minneapolis, MN: Fortress Press, 1996), 3, x.
[←37 ]
Carter, Race, 368, 332.
[←38 ]
Ibid., 341, 462, 369, 366.
[←39 ]
Ibid., 159.
[←40 ]
Harold Cruse, The Crisis of the Negro Intellectual: From its Origins to the Present (New York: William Morrow, 1967), 364.
[←41 ]
James H Cone, God of the Oppressed (Maryknoll, NY: Orbis, 1997), 87–88.
[←42 ]
Ibid., 92, 136.
[←43 ]
Carter, Race, 158–160.
[←44 ]
Among the best-known studies into the reality of racial differences which Carter ignores are: J Phillipe Rushton, Race, Evolution, and Behaviour: A Life History Perspective Second Edition (New Brunswick, NJ: Transaction, 1997); Michael Levin, Why Race Matters: Race Differences and What They Mean (Westport, CN: Praeger, 1997); Vincent Sarich & Frank Miele, Race: The Reality of Human Difference (Boulder, CO: Westview, 2004); and The Color of Crime: Race, Crime, and Justice in America Second, Expanded Edition (Oakton, VA: New Century Foundation, 2005), available online at: http://www.colorofcrime.com/colorofcrime2005.html.
[←45 ]
Carter, Race, 44–53.
[←46 ]
Ibid., 22, 40–41, 80–81.
[←47 ]
Ibid., 95, 104–107.
[←48 ]
Ibid., 191–192.
[←49 ]
Cf., Kevin MacDonald, Separation and Its Discontents: Towards an Evolutionary Theory of Anti-Semitism (Westport, CN: Praeger, 1998), 106. See also, Denise Kimber Buell, Why This New Race: Ethnic Reasoning in Early Christianity (New York: Columbia University Press, 2005).
[←50 ]
See, e.g. Matthew 24:2.
[←51 ]
See, e.g., Don K Preston, Like Father, Like Son: On Clouds of Glory Second Revised Edition (Ardmore, OK: JaDon, 2010).
[←52 ]
E Michael Jones, The Jewish Revolutionary Spirit and its Impact on World History (South Bend, IN: Fidelity Press, 2008), 39, 27–56.
[←53 ]
Cruse, Crisis of the Negro Intellectual, 476–498.
[←54 ]
Paul L Maier, ed, Josephus: The Essential Writings (Grand Rapids, MI: Kregel, 1988), 367.
[←55 ]
E Michael Jones, The Jewish Revolutionary Spirit and its Impact on World History (South Bend, IN: Fidelity Press, 2008), 37.
[←56 ]
Trudie Pert, “Aryan or Kosher Easter,” (2013) 13(1) The Occidental Quarterly 109, at 119.
[←57 ]
Peter Schäfer, Jesus in the Talmud (Princeton, NJ: Princeton University Press, 2007), 1–2.
[←58 ]
Pert, “Aryan or Kosher Easter,” 109–110.
[←59 ]
Daniel L Migliore, Faith Seeking Understanding: An Introduction to Christian Theology Second Edition (Grand Rapids, MI: William B Eerdmans, 2004), 324.
[←60 ]
Ibid., 325.
[←61 ]
John H Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009).
[←62 ]
My own introduction to preterism was Timothy P Martin and Jeffrey L Vaughn, Beyond Creation Science: New Covenant Creation from Genesis to Revelation (Whitehall, MT: Apocalyptic Vision Press, 2007). For a comprehensive discussion of preterism, or covenant eschatology, see the many books authored by Don K Preston, e.g. Like Father, Like Son: On Clouds of Glory (Ardmore, OK: JaDon, 2010).
[←63 ]
Don K Preston, Israel 1948: Countdown to Nowhere (Ardmore, OK: Preterist Research Institute, 2002).
[←64 ]
Donald Meyer, The Positive Thinkers: A Study of the American Quest for Health, Wealth, and Personal Power from Mary Baker Eddy to Norman Vincent Peale (New York: Anchor, 1965).
[←65 ]
Martin & Vaughn, Beyond Creation Science, 435.
[←66 ]
See, e.g. Gary DeMar and Francis X Gumerlock, The Early Church and the End of the World (Powder Springs, GA: American Vision, 2006).
[←67 ]
GWH Lampe, “AD 70 in Christian Reflection,” in Ernst Bammel and CFD Moule, Jesus and the Politics of His Day (Cambridge: Cambridge University Press, 1984), 169.
[←68 ]
Saint Augustine, City of God, available online at: http://www.ccel.org/ccel/schaff/npnf102.toc.html, Book 18, chapter 46.
[←69 ]
Paul L Maier, tr, Eusebius: The Church History (Grand Rapids, MI: Kregel, 2007), 83, 73.
[←70 ]
Lampe, “AD 70 in Christian Reflection,” 167–168.
[←71 ]
Melito of Sardis, On Pascha (Crestwood, NY: St Vladimir’s Seminary Press, 2001), 56–57.
[←72 ]
See the editorial note at the end of Lampe’s article, “AD 70 in Christian Reflection,” 171, and 153.
[←73 ]
DeMar, Early Church, 17.
[←74 ]
Lampe, “AD 70 in Christian Reflection,” 156–158.
[←75 ]
See John AT Robinson, Redating the New Testament (Eugene, OR: Wipf and Stock, 2000).
[←76 ]
Lampe, “AD 70 in Christian Reflection,” 153, 156.
[←77 ]
Epistle of Barnabas, tr JB Lightfoot, available online at: http://www.earlychristianwritings.com/text/barnabas-lightfoot.html. See, in particular, 2:6, 14:1, 16:1–16:7.
[←78 ]
Lampe, “AD 70 in Christian Reflection,” 168.
[←79 ]
Eusebius of Caesarea, Proof of the Gospel, WJ Ferrar, tr and ed, 2 vols in 1 (Grand Rapids, MI: Baker, 1981), available online at: http://www.earlychristianwritings.com/fathers/eusebius_de_03_book1.html. See, in particular, Bk 1, chapter 3, 12; chapter 5, 25–29, 35.
[←80 ]
Ibid., Bk 2, chapter 1, 64; Bk 1, chapter 5, 25.
[←81 ]
Eusebius, Church History, 72.
[←82 ]
Eusebius, Proof of the Gospel, Bk 3, chapter 7, 161; Bk 6, chapter 13, 14; Bk 6, chapter 15, 24; Bk 6, chapter 8, 27–28.
[←83 ]
Ibid., Bk 6, chapter 25, 47.
[←84 ]
Epistle of Barnabas, 15:4.
[←85 ]
DeMar, Early Church, 48, 52–53; Eusebius, Proof of the Gospel, Bk 8, chapter 4, 146–147.
[←86 ]
R Kendall Soulen, The God of Israel and Christian Theology (Minneapolis, MN: Fortress Press, 1996), 40.
[←87 ]
Ibid., 3, x.
[←88 ]
See, Fritjhof Meyer, “Die Zahl der Opfer von Auschwitz. Neue Erkenntnisse durch neue Archivfunde (Number of Auschwitz Victims: New Insights from Recent Archival Discoveries),” (2002) 52(5) Osteuropa 631–641. While acknowledging that very many Jews died at Auschwitz-Birkenau, other revisionists continue to cast doubt on the traditionalist claim that those deaths occurred in homicidal gas chambers. See, e.g. Thomas Dalton, PhD, Debating the Holocaust: A New Look at Both
Sides (New York: Theses and Dissertations Press, 2009) and Samuel Crowell, The Gas Chamber of Sherlock Holmes and Other Writings on the Holocaust, Revisionism, and Historical Understanding (Charleston, WV: Nine-Banded Books, 2011). Another recent and noteworthy addition to the revisionist literature is Nicholas Kollerstrom, Breaking the Spell. The Holocaust: Myth and Reality (Uckfield, UK: Castle Hill, 2014). Mainstream academic publications on the holocaust debate scrupulously avoid engagement with such revisionist arguments. See, e.g. Tom Lawson, Debates on the Holocaust (Manchester: Manchester University Press, 2010). The reason for such avoidance behaviour is not far to seek. When it became known in 2008 that Dr Kollerstrom was involved in revisionist research on the Holocaust, he was sacked summarily from his position at University College London.