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An excerpt from Mitchell Heismans suicide note:
SUPERNATURAL RAPIST
Jesus of Nazareth, or, How a Half-Gentile Outsider Became a Jewish Insider, Turning Jewish Values Outside In
Revolts broke out all over Roman occupied Israel in 4 BCE. A rebel in the Galilean town of Sepphoris named Judas, recounted Josephus in The Jewish War, broke open the royal arsenals, and, having armed his companions, attacked the other aspirants to power...Varus at once sent a detachment of his army into the region of Galilee adjoining Ptolemais, under the command of his friend Gaius; the latter routed all who opposed him, captured and burned the city of Sepphoris and reduced its inhabitants to slavery.
It had taken the employment of three of the four existing legions of Varus, the Roman governor of Syria, before the rebellions were broken.
The little village of Nazareth was about four miles from Sepphoris. Is it reasonable to presume that Nazareth suffered a similar rampage of Roman devastation?
According John Dominic Crossan, a foremost scholar of the historical Jesus:
In Nazareth around the time Jesus was born, men, women, and children who did not hide successfully would have been, respectively, killed, raped, and enslaved. Those who survived would have lost everything.
speculated that Jesus would have grown up in a Nazareth dominated by stories about "the year the Romans . He also pointed out that this year, 4 BCE, was, best we can reconstruct the date", the year that Jesus was born. 157 This means that Jesus was born, as if by an insane coincidence, around the very same time that the Romans devastated, plundered, and raped the area where Jesus was
"Did Jesus have a human father, or was his mother a virgin at the time of his birth?", inquired evolutionary biologist Richard Dawkins. "Whether or not there is enough surviving evidence to decide it, this is still a strictly scientific question with a definite answer in principle: yes or no." 158 When the evidence for the confluence of the time and place of the Roman attack and Jesus's birth are put together, it appears highly probable that Mary, Jesus's Jewish mother, was raped by a Roman soldier. This means that Jesus himself was very probably the product of the coercive violence of war.
If so, then Jesus was not the "son of God", but the son of a Roman rapist.
This was no ordinary birth. Jesus, more than almost anyone else, was "born of sin". If so, it also highly probable
that Jesus knew, on some level, that he was born of rape, and thus, "born of sin" Beyond normal, natural, or traditional conceptions, Jesus's birth was truly extraordinary.
Yet far from being a shiny new twenty-first century idea, the notion that Jesus was the son of a Roman soldier goes back to the very earliest history of Christianity. While copies of the 2nd century Greco-Roman philosopher Celsus's book, On the True Doctrine, may have been destroyed by the early Church, his basic anti-Christian arguments were preserved in the form of a rebuttal by the Christian apologist Origen.
The following excerpt presents Celsus as an attorney prosecuting Jesus, his witness. This form is remarkable in that the philosopher demands reason and evidence of Jesus, not unquestioned faith in Jesus's claims:
Is it not true, good sir, that you fabricated the story of your birth from a virgin to quiet rumors about the true and unsavory circumstances of your origins? Is it not the case that far from being born in royal David's city of Bethlehem, you were born in a poor country town, and of a woman who earned her living by spinning? Is it not the case that when her deceit was discovered, to wit, that she was pregnant by a Roman soldier named Panthera she was driven away by her husband - the carpenter - and convicted of adultery?15%
Did Jesus's mother Mary have the reputation of being a whore? The Greek word for virgin is parthenos, and it is possible that the legionary name Panthera ("the Panther") was derived, sarcastically, from this Greek word, 16 Less likely, but possible, is that the identity of Jesus' father was uncovered in 1859 when an old Roman tombstone was discovered in Bingerbrück, Germany. The Roman archer Tiberius lulius Abdes Pantera (c. 22 BCE-CE 40) would have been about 18 years old at the time of Jesus's birth. The
Cohor I Sagittariorum that he served under was stationed in Judea at that time.
As significant as the preceding evidence is, the greater evidence for his extraordinary half-Jewish birth concerns the nature of Jesus's ethical innovations within Judaism. Jesus comes across as man in conflict with the laws of Moses. By defying the law, he, by definition, would have been someone on the fringes of Jewish society. There was something about him, something different that compelled him over the social edge even beyond the caustic Jewish prophets of old. What was it about him that made him a marginal Jew among the Jews?
In ancient Greece, a pharmakos was typically an ugly, deformed outcast, such as a cripple, a beggar, or a criminal.
The Greeks had the pharmakos stoned, beaten, and probably killed as an act of communal catharsis. It was a purification of the community through sacrifice. This scapegoat-like ritual typically occurred in times of crisis, i.e. defeat in war. It was an expunging of evil.
The literal "scapegoat" ritual was a product of ancient Judaism. It involved driving a goat out of the community and into the wilderness on Yom Kippur, but its psychosocial function was similar to that of the pharmakos: to project all of the impurities or sins of the community on a despised object and cast it out of the community.
To get a sense of just how "universal" the scapegoat phenomenon is, consider the following excerpt from a comparative study of humans and our primate relatives, rhesus macaques. Among these monkeys, the scapegoat is typically someone who ranks lower than both the victim and the aggressor and who has no chance of getting help from anyone else...in other words, a loser...all the rhesus macaques in a group, except the monkey at the
bottom of the hierarchy, have a favorite scapegoat, and whenever they are attacked, they will immediately look for their favorite scapegoat, even if he or she is not in the vicinity of the fight.
In this way, aggression directed towards the victim can be redirected towards the scapegoat; the "loser".
Within the larger world of Jesus's experience, the great aggressor was Rome and the great victim was ancient Israel.
And the scapegoat? The Romans killed the men, raped the women, and enslaved the children of the Jesus's Jewish hometown - but many survived. Was Jesus made a scapegoat in his lower class Jewish community? Was young Jesus beaten up by the local children on the dirt streets of Nazareth? Was Jesus the loser?
It was the Greeks who ritually excluded a human pharmakos within their own community. Jewish law attempted a higher moral standard by channeling these human instincts towards a scapegoat - a literal goat - instead of a human. Could it be, that during the crisis of the Roman occupation, the defilement of the holy Jewish Temple, and the breakdown of the rule of traditional law, that a minority within the Jewish community began to act like stereotypical gentiles. Did some Jews make Jesus the human pharmakos of the Jewish community?
In the world at large, Rome conquered the Jewish state, violently humiliated its people, and desecrated the laws of Moses. But here, in Jesus, the half-Roman/half-Jew, the tables had been turned. Jews had been victimized by Rome's military rape of Israel - and Jesus was the living embodiment of Rome's violent violation of Israel. If in the larger world, Roman blood granted privileges at the social top, here it would grant demotion to the social bottom.
Did even God hate Jesus? Imagine the young Jesus being beaten up by the older children of his neighborhood. Did they call his mother a whore? Did even other half-Roman products of rape save themselves from hostility by joining the children in making Jesus their favorite scapegoat? Did Jesus cry aloud for a father to save him from the cruel abuses of his world? Jesus, a fatherless orphan, would have been defenseless in that patriarchal world. As someone with "no chance of getting help from anyone else" , he would have been nothing less than an ideal scapegoat in that world.
But if he longed for his true father and tried to picture him in his mind's eye, what could he imagine? How could Jesus imagine his true father except as a ruthless Roman, with a sword at his side, holding his mother down and ripping off her clothes as she screamed and cried for help, penetrating her repeatedly? Did the Roman soldier grab Mary by the neck and slap her across the face as he thrusted inside of her again and again? Did other Romans hold her down while Jesus's father raped his mother? Did the soldiers take turns gang raping his mother Mary?
Biologist Robert Trivers proposed that, under certain conditions, self-deception can be evolutionary adaptive because it helps hide deception from others. Self-deception allows an individual to evade the emotional costs of self-honesty.
@cromagnon @PrinceLuenLeoncur @wishIwasSalludon @Bomber517 @King Solomon
SUPERNATURAL RAPIST
Jesus of Nazareth, or, How a Half-Gentile Outsider Became a Jewish Insider, Turning Jewish Values Outside In
Revolts broke out all over Roman occupied Israel in 4 BCE. A rebel in the Galilean town of Sepphoris named Judas, recounted Josephus in The Jewish War, broke open the royal arsenals, and, having armed his companions, attacked the other aspirants to power...Varus at once sent a detachment of his army into the region of Galilee adjoining Ptolemais, under the command of his friend Gaius; the latter routed all who opposed him, captured and burned the city of Sepphoris and reduced its inhabitants to slavery.
It had taken the employment of three of the four existing legions of Varus, the Roman governor of Syria, before the rebellions were broken.
The little village of Nazareth was about four miles from Sepphoris. Is it reasonable to presume that Nazareth suffered a similar rampage of Roman devastation?
According John Dominic Crossan, a foremost scholar of the historical Jesus:
In Nazareth around the time Jesus was born, men, women, and children who did not hide successfully would have been, respectively, killed, raped, and enslaved. Those who survived would have lost everything.
speculated that Jesus would have grown up in a Nazareth dominated by stories about "the year the Romans . He also pointed out that this year, 4 BCE, was, best we can reconstruct the date", the year that Jesus was born. 157 This means that Jesus was born, as if by an insane coincidence, around the very same time that the Romans devastated, plundered, and raped the area where Jesus was
"Did Jesus have a human father, or was his mother a virgin at the time of his birth?", inquired evolutionary biologist Richard Dawkins. "Whether or not there is enough surviving evidence to decide it, this is still a strictly scientific question with a definite answer in principle: yes or no." 158 When the evidence for the confluence of the time and place of the Roman attack and Jesus's birth are put together, it appears highly probable that Mary, Jesus's Jewish mother, was raped by a Roman soldier. This means that Jesus himself was very probably the product of the coercive violence of war.
If so, then Jesus was not the "son of God", but the son of a Roman rapist.
This was no ordinary birth. Jesus, more than almost anyone else, was "born of sin". If so, it also highly probable
that Jesus knew, on some level, that he was born of rape, and thus, "born of sin" Beyond normal, natural, or traditional conceptions, Jesus's birth was truly extraordinary.
Yet far from being a shiny new twenty-first century idea, the notion that Jesus was the son of a Roman soldier goes back to the very earliest history of Christianity. While copies of the 2nd century Greco-Roman philosopher Celsus's book, On the True Doctrine, may have been destroyed by the early Church, his basic anti-Christian arguments were preserved in the form of a rebuttal by the Christian apologist Origen.
The following excerpt presents Celsus as an attorney prosecuting Jesus, his witness. This form is remarkable in that the philosopher demands reason and evidence of Jesus, not unquestioned faith in Jesus's claims:
Is it not true, good sir, that you fabricated the story of your birth from a virgin to quiet rumors about the true and unsavory circumstances of your origins? Is it not the case that far from being born in royal David's city of Bethlehem, you were born in a poor country town, and of a woman who earned her living by spinning? Is it not the case that when her deceit was discovered, to wit, that she was pregnant by a Roman soldier named Panthera she was driven away by her husband - the carpenter - and convicted of adultery?15%
Did Jesus's mother Mary have the reputation of being a whore? The Greek word for virgin is parthenos, and it is possible that the legionary name Panthera ("the Panther") was derived, sarcastically, from this Greek word, 16 Less likely, but possible, is that the identity of Jesus' father was uncovered in 1859 when an old Roman tombstone was discovered in Bingerbrück, Germany. The Roman archer Tiberius lulius Abdes Pantera (c. 22 BCE-CE 40) would have been about 18 years old at the time of Jesus's birth. The
Cohor I Sagittariorum that he served under was stationed in Judea at that time.
As significant as the preceding evidence is, the greater evidence for his extraordinary half-Jewish birth concerns the nature of Jesus's ethical innovations within Judaism. Jesus comes across as man in conflict with the laws of Moses. By defying the law, he, by definition, would have been someone on the fringes of Jewish society. There was something about him, something different that compelled him over the social edge even beyond the caustic Jewish prophets of old. What was it about him that made him a marginal Jew among the Jews?
In ancient Greece, a pharmakos was typically an ugly, deformed outcast, such as a cripple, a beggar, or a criminal.
The Greeks had the pharmakos stoned, beaten, and probably killed as an act of communal catharsis. It was a purification of the community through sacrifice. This scapegoat-like ritual typically occurred in times of crisis, i.e. defeat in war. It was an expunging of evil.
The literal "scapegoat" ritual was a product of ancient Judaism. It involved driving a goat out of the community and into the wilderness on Yom Kippur, but its psychosocial function was similar to that of the pharmakos: to project all of the impurities or sins of the community on a despised object and cast it out of the community.
To get a sense of just how "universal" the scapegoat phenomenon is, consider the following excerpt from a comparative study of humans and our primate relatives, rhesus macaques. Among these monkeys, the scapegoat is typically someone who ranks lower than both the victim and the aggressor and who has no chance of getting help from anyone else...in other words, a loser...all the rhesus macaques in a group, except the monkey at the
bottom of the hierarchy, have a favorite scapegoat, and whenever they are attacked, they will immediately look for their favorite scapegoat, even if he or she is not in the vicinity of the fight.
In this way, aggression directed towards the victim can be redirected towards the scapegoat; the "loser".
Within the larger world of Jesus's experience, the great aggressor was Rome and the great victim was ancient Israel.
And the scapegoat? The Romans killed the men, raped the women, and enslaved the children of the Jesus's Jewish hometown - but many survived. Was Jesus made a scapegoat in his lower class Jewish community? Was young Jesus beaten up by the local children on the dirt streets of Nazareth? Was Jesus the loser?
It was the Greeks who ritually excluded a human pharmakos within their own community. Jewish law attempted a higher moral standard by channeling these human instincts towards a scapegoat - a literal goat - instead of a human. Could it be, that during the crisis of the Roman occupation, the defilement of the holy Jewish Temple, and the breakdown of the rule of traditional law, that a minority within the Jewish community began to act like stereotypical gentiles. Did some Jews make Jesus the human pharmakos of the Jewish community?
In the world at large, Rome conquered the Jewish state, violently humiliated its people, and desecrated the laws of Moses. But here, in Jesus, the half-Roman/half-Jew, the tables had been turned. Jews had been victimized by Rome's military rape of Israel - and Jesus was the living embodiment of Rome's violent violation of Israel. If in the larger world, Roman blood granted privileges at the social top, here it would grant demotion to the social bottom.
Did even God hate Jesus? Imagine the young Jesus being beaten up by the older children of his neighborhood. Did they call his mother a whore? Did even other half-Roman products of rape save themselves from hostility by joining the children in making Jesus their favorite scapegoat? Did Jesus cry aloud for a father to save him from the cruel abuses of his world? Jesus, a fatherless orphan, would have been defenseless in that patriarchal world. As someone with "no chance of getting help from anyone else" , he would have been nothing less than an ideal scapegoat in that world.
But if he longed for his true father and tried to picture him in his mind's eye, what could he imagine? How could Jesus imagine his true father except as a ruthless Roman, with a sword at his side, holding his mother down and ripping off her clothes as she screamed and cried for help, penetrating her repeatedly? Did the Roman soldier grab Mary by the neck and slap her across the face as he thrusted inside of her again and again? Did other Romans hold her down while Jesus's father raped his mother? Did the soldiers take turns gang raping his mother Mary?
Biologist Robert Trivers proposed that, under certain conditions, self-deception can be evolutionary adaptive because it helps hide deception from others. Self-deception allows an individual to evade the emotional costs of self-honesty.
@cromagnon @PrinceLuenLeoncur @wishIwasSalludon @Bomber517 @King Solomon
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