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Description
The Old Testament was transmitted mostly anonymously, but the Pentateuch is attributed to Moses and the Christian churches have proclaimed his authorship until the 20th century. However, while the patriarchs Abraham, Isaac and Jacob, the first Israelite fathers, must have lived between the 21st and the 15th centuries BC, or between 2000 and 1700 if they actually lived, Moses—’a marshal, but at the bottom of his being with a rich emotional life’ (Cardinal Faulhaber)—must have lived in the 14th or 12th century BC, if he also lived. In any case, nowhere outside the Bible the existence of these venerable figures, and others more recent, is ‘documented’. There is no proof of their existence.

The unique thing about the Christian Bible is that each of the different confessions also has different bibles, which do not coincide as a whole; and what some consider sacred, to others seem suspicious. The Catholic Church distinguishes between Protocanonical writings, that is, never discussed, and Deuterocanonical writings whose ‘inspiration’ was for some time ‘put into doubt’ or was considered uncertain. This Church has a much wider Old Testament than that of the Jews, from which it proceeds. Besides the Hebrew canon, it collected within its Holy Scriptures other titles. In total, according to the Council of Trent in its session of April 8, 1546, confirmed by Vatican I in 1879: forty-eight books, that is, in addition to the so-called Deuterocanonics, Tobias, Wisdom of Solomon, Ecclesiasticus, Baruch and letters of Jeremiah, Maccabees I and II, Prayer of Azariah and the Song of the Three Holy Children ( Vulgate , Daniel 3:24-90), Story of Susanna, Bel and the Dragon (Vulgate Daniel 14; Septuagint epilogue), Esther 10, 4- 16, 24. On the contrary, Protestantism, which gives authority exclusively to the books that appear in the Hebrew canon, does not consider as canonical or manifested by God, the Deuterocanonics added by Catholicism. It grants them little value and calls them ‘apocryphal’, that is, that what Catholics call books never had canonical validity.

archive.org/stream/cchkd/Chris…

Hegesippus, a chronicler of the early Church, was a Jewish convert. One wonders how many of the Christians that Deschner has been mentioning also had Jewish ancestrynor the police nor the Romans must have known that they were Christians; they were still moving too far in the dark and their number was still too small for their executions to have been a matter of public interest’. But since the logic of Catholic theologians is rarely brilliant, Clevenot finishes his chapter on the fire of Rome in July of the year, not without having first recorded the ‘surprisingly’ good memory about Emperor Nero among the Romans. Among the Christians, he is still considered a bloodthirsty madman. And according to Clevenot this would be ‘perhaps (!) the best demonstration that Christians were really the victims of the horrible massacre.

It is significant that religious motives did not play any role in the process, or at most a very accessory one. Significantly, Nero confined himself to the Christians of Rome. Although the written statements were later forged to locate martyrs elsewhere in Italy and in Gaul, according to the Catholic theologian Ehrhard: ‘All these written statements of martyrdom have no historical value’.

The tolerance of the Romans in religious matters was generally great. They had it before the Jews, guaranteeing their freedom of worship, and even after the wars fought against the Jews, they were not forced to worship the gods of the state and released from the obligatory offerings to the emperors. Until the beginning of the 3rd century, the hatred against Christians—who considered themselves exclusive; who, with all humility (!) thought of themselves as special, like the ‘God of Israel’, ‘chosen people’, ‘holy people’ who felt themselves as the ‘golden part’—came mostly from the common peoples. For a long time the emperors imagined themselves too strong before this dark sect to intervene seriously. ‘They avoided whenever possible’ the trials against Christians (Eduard Schwartz).

archive.org/stream/cchkd/Chris…

archive.org/stream/GodAndTheFa…

archive.org/details/Kriminalge…

Description
The Old Testament was transmitted mostly anonymously, but the Pentateuch is attributed to Moses and the Christian churches have proclaimed his authorship until the 20th century. However, while the patriarchs Abraham, Isaac and Jacob, the first Israelite fathers, must have lived between the 21st and the 15th centuries BC, or between 2000 and 1700 if they actually lived, Moses—’a marshal, but at the bottom of his being with a rich emotional life’ (Cardinal Faulhaber)—must have lived in the 14th or 12th century BC, if he also lived. In any case, nowhere outside the Bible the existence of these venerable figures, and others more recent, is ‘documented’. There is no proof of their existence.

The unique thing about the Christian Bible is that each of the different confessions also has different bibles, which do not coincide as a whole; and what some consider sacred, to others seem suspicious. The Catholic Church distinguishes between Protocanonical writings, that is, never discussed, and Deuterocanonical writings whose ‘inspiration’ was for some time ‘put into doubt’ or was considered uncertain. This Church has a much wider Old Testament than that of the Jews, from which it proceeds. Besides the Hebrew canon, it collected within its Holy Scriptures other titles. In total, according to the Council of Trent in its session of April 8, 1546, confirmed by Vatican I in 1879: forty-eight books, that is, in addition to the so-called Deuterocanonics, Tobias, Wisdom of Solomon, Ecclesiasticus, Baruch and letters of Jeremiah, Maccabees I and II, Prayer of Azariah and the Song of the Three Holy Children ( Vulgate , Daniel 3:24-90), Story of Susanna, Bel and the Dragon (Vulgate Daniel 14; Septuagint epilogue), Esther 10, 4- 16, 24. On the contrary, Protestantism, which gives authority exclusively to the books that appear in the Hebrew canon, does not consider as canonical or manifested by God, the Deuterocanonics added by Catholicism. It grants them little value and calls them ‘apocryphal’, that is, that what Catholics call books never had canonical validity.

archive.org/stream/cchkd/Chris…

Hegesippus, a chronicler of the early Church, was a Jewish convert. One wonders how many of the Christians that Deschner has been mentioning also had Jewish ancestrynor the police nor the Romans must have known that they were Christians; they were still moving too far in the dark and their number was still too small for their executions to have been a matter of public interest’. But since the logic of Catholic theologians is rarely brilliant, Clevenot finishes his chapter on the fire of Rome in July of the year, not without having first recorded the ‘surprisingly’ good memory about Emperor Nero among the Romans. Among the Christians, he is still considered a bloodthirsty madman. And according to Clevenot this would be ‘perhaps (!) the best demonstration that Christians were really the victims of the horrible massacre.

It is significant that religious motives did not play any role in the process, or at most a very accessory one. Significantly, Nero confined himself to the Christians of Rome. Although the written statements were later forged to locate martyrs elsewhere in Italy and in Gaul, according to the Catholic theologian Ehrhard: ‘All these written statements of martyrdom have no historical value’.

The tolerance of the Romans in religious matters was generally great. They had it before the Jews, guaranteeing their freedom of worship, and even after the wars fought against the Jews, they were not forced to worship the gods of the state and released from the obligatory offerings to the emperors. Until the beginning of the 3rd century, the hatred against Christians—who considered themselves exclusive; who, with all humility (!) thought of themselves as special, like the ‘God of Israel’, ‘chosen people’, ‘holy people’ who felt themselves as the ‘golden part’—came mostly from the common peoples. For a long time the emperors imagined themselves too strong before this dark sect to intervene seriously. ‘They avoided whenever possible’ the trials against Christians (Eduard Schwartz).

archive.org/stream/cchkd/Chris…

archive.org/stream/GodAndTheFa…

archive.org/details/Kriminalge…