The Evolution of Nihilism and Its Opposition to Religious Faith (Part 8)
Nihilism and the Medieval West
The medieval West, also called the Christian West or the West of the Middle Ages, is a world belonging to the extended development of the historical existence of the West. Although the medieval West stands within the historical horizon of the West, it is essentially different from the world of the ancient West and also from the modern Western world.
The medieval West is one of the forms in which the expansion, development, and realization of the West appear, and it is the next link and continuation of the Greco-Roman West.
In other words, the medieval West is not something outside the course of development and expansion of nihilistic metaphysics; rather, it is a continuation of nihilistic metaphysics. It must be emphasized that, contrary to the widespread and repeated propaganda put forward by modernists and pseudo-modernists, the medieval West was never a fully religious world. The medieval West existed under the dominance of theocentric nihilism and, as a result, possessed an inwardly nihilistic character.
The dominant form governing the medieval West was theocentric nihilism, which manifested itself in the guise of Christianity. Christianity did not act upon the divine teachings of Jesus (peace be upon him); rather, what has historically been known as Christianity was a polytheistic and nihilistic system that falsely claimed to represent divine teachings, whereas in reality it was in no way such.
What has appeared and taken shape in history under the name of Christianity is a mixture of the legacy of Greek philosophy, the arbitrary fabrications of so-called Christian scholars, and elements of Judaism, which in essence and nature are non-religious; even though they express certain religious appearances and claims, and through a historical blending with a particular reading of Greek philosophy, have brought into being what we call Christianity.
Christianity in the history of the West is a kind of Greek reinterpretation of certain Jewish teachings, possessing a nihilistic inner core and blended with some polytheistic and Eastern mythological elements. The theocentric nihilistic metaphysics is the governing soul of the medieval West, which embodied and expressed itself in Christianity.
In the medieval West, the authentic and revelatory teachings of Jesus (PBUH) were not dominant; rather, the spirit and inner reality of the medieval West was a polytheistic nihilistic spirit derived from a kind of Greco-Roman rereading of Judaism.
Although in theocentrism and some of its cultural manifestations traces of certain religious signs and elements can be seen, the totality of the Christian West possessed a nihilistic and polytheistic spirit and was by no means religious. Medieval nihilism, which appeared in the form of historical Christianity, had a theocentric form.
Modernist historians; mostly Jewish and Masonic; have put forward the baseless claim that the medieval Western world had a distinct essence and have called it the Age of Faith. Masonic and Jewish historians have sought to convey the idea that the Christian West was an era of oppression and darkness, repression, inquisitorial despotism, ignorance, and lack of reflection.
Then all of these negative aspects were, according to their own claim, attributed to the religious dimension of the Middle Ages, whereas numerous historical studies by many contemporary Western historians have shown, firstly, that the dark, grim, and oppressive image presented of the Middle Ages is inaccurate, exaggerated, and in many cases unreal; and secondly, that the medieval Western world was by no means completely religious.
Our position toward the medieval world is clear: we regard the medieval West as a form of Western nihilism, based on the authority of ṭāghūt and entangled in polytheism; however, explaining the nihilistic inner reality of the Middle Ages does not mean endorsing the false propaganda of Freemasons and Jews regarding this historical period.
Modernist historians, mostly Jewish and Masonic, speak about the Middle Ages in such a way as if despotism, torture, oppression, and inquisitorial persecution existed only in that historical period, and as if the whole; or at least the greater part of the medieval world was nothing but an age of oppression and darkness, the burning of thinkers, and the negation of thought. They then attribute all of this to the dominance of religion and, in their words, to religious fanaticism, whereas this narrative about the Middle Ages was prevalent from the Renaissance until the mid-twentieth century and was transmitted mainly through Jewish and Masonic historians.
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