THE RADICALISED RABBI is a blog on Judaism and its very useful ideas and the blogger a Secular Koranist and a revolutionary. You don't have to be Jewish to find Jewish ideas very useful in tidying up your thinking and turbo-charging your powers of reasoning to the extent that you can even predict most events and disasters. The West is heading for disaster with its insane policy of Transnational Progressivism, turning our global village into Sodom and Gomorrah attracting the same punishment.
1:51:00 Is no one claiming to be a Jew, Christian or Muslim capable of entertaining the idea that God might exist who has an opinion on the Israel-Hamas War and whether or not He is also Jesus?
1:52:00 Secular Koranism
1:54:00 Theocracy is a society governed by God's laws.
1:56:00 I am called a fraud.
2:03:00 It is the mark of an educated man to be able to entertain an idea without accepting it.
2:04:00 Moon landings
2:06:00 Jim promises to ask an Islamic scholar what quran.com/17/104
2:07:00 17:104 would settle the territorial dispute between Arabs and Jews.
2:18:00 It was Henry VIII, not Oliver Cromwell who started the English Reformation.
2:20:00 Athenian democracy did not last.
2:21:00 Direct democracy with smartphones?
2:23:00 Let's become Catholic again?
2:25:00 An absolute monarch will not be consulting his subjects about uncontrolled mass immigration.
The Volga Germans began migrating to Russia primarily between 1764 and 1767, following Catherine the Great’s manifesto on July 22, 1763, which invited foreigners to settle in the Russian Empire. Over 27,000 colonists, mostly from German states like Hesse, Rhineland, and Württemberg, established 104 colonies along the Volga River near Saratov by 1767. The migration was driven by promises of free land, religious freedom, and exemption from military service and taxes, appealing to those facing economic hardship and religious persecution after the Seven Years’ War. A broader wave of German migration to Russia continued from 1763 to 1772, with over 30,000 colonists arriving.
Russian attitudes toward the Volga Germans during their settlement in the 1760s were mixed, shaped by economic, social, and political factors. Catherine the Great’s 1763 manifesto, inviting foreigners like Germans to settle, was driven by her vision to modernize and populate underdeveloped regions like the Volga River area. The Russian government saw the Germans as industrious farmers and craftsmen who could boost agriculture and economic growth, particularly in frontier lands prone to raids by nomadic groups. Official policy was welcoming, offering incentives like free land, tax exemptions, and religious autonomy, which reflected a pragmatic appreciation for their skills.
However, local Russian peasants and Cossacks often viewed the German settlers with suspicion or resentment. The newcomers received privileges—such as exemption from military service and taxes—that locals did not enjoy, fostering envy. Cultural differences, including language barriers, distinct Protestant practices (most Volga Germans were Lutheran or Mennonite), and German communal organization, created a sense of "otherness." Some Russians saw the Germans as outsiders encroaching on land and resources, especially in times of scarcity. Tensions occasionally led to minor conflicts, though no large-scale violence is well-documented from this initial settlement period.
Over time, as the Volga Germans established thriving colonies and contributed to regional prosperity, many Russians came to respect their work ethic and agricultural innovations, like improved farming techniques. By the 19th century, their settlements were often seen as models of productivity. However, integration remained limited; the Germans largely kept to themselves, maintaining their language, schools, and churches, which preserved a degree of cultural separation.
2:26:00 "Nobody believes in God any more."
2:27:00 Jim is incapable of entertaining the idea that God might exist to have a view on human behaviour in the Middle East.
2:35:00 The looting of monasteries by Henry VIII who, if he had been Muslim, would not have needed to behead or divorce his wives in order to sire a male heir.
2:37:00 The Age of Republican Revolutions displaced the Age of Monarchy.
2:38:00 Montesquieu, Voltaire, Hume
2:39:00 Plenty of priests executed during the French Revolution.
Estimates on the number of priests executed during the French Revolution vary due to incomplete records and differing historical interpretations, but available sources provide a range. The French Revolution, particularly during the Reign of Terror (1793–1794), saw significant violence against Catholic clergy, especially non-juring priests who refused to swear loyalty to the Civil Constitution of the Clergy.
September Massacres (1792): Over a 48-hour period starting September 2, 1792, Parisian mobs killed three bishops and more than 200 priests as part of the September Massacres, targeting those seen as counter-revolutionaries.
Total Clergy Executed: Sources suggest that several hundred priests were executed overall. One estimate indicates that of the approximately 30,000 priests forced to leave France or face persecution, several hundred who remained were executed, though exact numbers are hard to pin down.
Reign of Terror (1793–1794): During this period, around 17,000 people were officially executed across France, with clergy making up roughly 6.5% of the victims (approximately 1,100 individuals, including priests, nuns, and other religious figures). This figure excludes those killed without trial, such as in mass drownings (noyades) or shootings, which could push the number higher.
Specific Incidents: The Martyrs of the Carmes in 1792 saw 191 clergy and laypeople massacred, including three bishops, 127 secular priests, 56 religious, and five laymen, targeted for refusing the oath.
Broader Context: By the end of the Revolution, about 30,000 priests had been exiled, and those who stayed faced imprisonment, deportation, or execution. The dechristianization campaign, including laws like the Law of Suspects (September 1793), made non-juring priests liable to immediate death, contributing to the toll.
A reasonable estimate, based on these sources, suggests that between 1,000 and 2,000 priests were executed, with the number potentially higher if unrecorded killings are considered.
2:40:00 The Church was always a Creature of the State.
2:41:00 Secular political ideologies
2:42:00 All the five world religions support marriage and family values.
To talk of a Christian revival is to ignore the last 250 years of Western history. The Age of Republican Revolutions will finally end in the Age of Islamic Republics in the West after the conversion of the British monarch to Islam. https://t.co/VVC3rKpVKp
— Cyborg of Secular Koranism (@Book_of_Rules) May 28, 2025
48:00 13 Principles of Judaism and the 7 Noahide laws
49:00 Telling Jews they were made God's Chosen People to become Muslim!
51:00 Jewish identity
52:00 Jewish afterlife
53:00 Gehonim
55:00 Death penalties in the afterlife as a Jew
56:00 MING the tranny joins.
57:00 Eschatology
59:00 Antichrist
1:00:00 Israel is an American colony run under Christian Zionism.
42:00 No codified principles in Conservatism or Christianity
43:00 The conversion of European monarchs to Christianity
44:00 Celtic Christianity v Roman Catholicism
Celtic Christianity's relationship with Roman Catholicism is complex, particularly concerning Easter. While both share a common origin in early Christianity, they developed distinct traditions and practices, including the calculation of Easter dates. A major point of contention was the Easter controversy, where Celtic churches maintained their own calculation method, differing from the Roman Catholic Church's. This disagreement, which spanned several centuries, ultimately led to a shift in Celtic practices towards conformity with Rome, although not without resistance.
Easter Controversy:
Different Calculation Methods:
Celtic Christians, particularly in Ireland and Britain, had their own distinct method of calculating Easter, sometimes based on the Jewish Passover. The Roman Catholic Church followed a different method, based on the lunar cycle.
Synod of Whitby:
A significant event in this controversy was the Synod of Whitby in 664, where the Roman Catholic Church sought to establish a unified calculation for Easter across the Christian world. The synod's decision favored the Roman Catholic method, but it wasn't universally adopted by all Celtic communities immediately.
Persistence of Celtic Traditions:
Some Celtic churches, like Iona and the Welsh church, continued to adhere to their own Easter calendar for a considerable time after the Synod of Whitby.
Conformity with Rome:
Eventually, most Celtic churches did align with the Roman Catholic method of calculating Easter, but not without resistance and varying degrees of adoption in different regions.
Beyond Easter:
Celtic Monasticism:
Celtic Christianity developed its own distinct forms of monasticism, often characterized by strict asceticism and a focus on work.
Penitential Practices:
Another point of divergence was the practice of penance, where Celtic churches, particularly in Ireland, had different approaches than the Roman Catholic Church.
Syncretism:
Some scholars suggest that Celtic Christianity also incorporated pre-Christian Celtic beliefs and practices into its traditions.
In essence, the relationship between Celtic Christianity and Roman Catholicism was characterized by a combination of shared Christian heritage and distinct cultural and liturgical practices. The Easter controversy was a prominent example of this divergence, highlighting the complex interplay between tradition, local identity, and the growing influence of the Roman Catholic Church.
"Coolie labour" in America refers to a form of indentured servitude, particularly of Chinese and Indian laborers, that emerged in the mid-19th century as a replacement for enslaved labor. This system, often brutal and exploitative, saw workers recruited under contract to work on plantations and other labor-intensive jobs, particularly after the abolition of slavery.
Origins and Development:
The "coolie trade" arose after the abolition of slavery, as plantation owners and other employers sought cheap labor to replace enslaved workers.
Indentured laborers, often from China and India, were recruited to work on plantations, railroads, and other projects.
These laborers were often subject to harsh conditions and low wages, sometimes similar to those experienced by enslaved people.
Examples of Coolie Labour in America:
Plantations:
In the Caribbean, coolies were used on sugar plantations, often in roles previously filled by enslaved Africans.
Railroads:
Chinese laborers played a significant role in the construction of the Transcontinental Railroad in the United States.
Louisiana:
Planters in Louisiana recruited Chinese laborers to work on sugar plantations, often under conditions that were not much better than slavery.
Impact and Legacy:
The term "coolie" became a derogatory term for Asian laborers, contributing to racist stereotypes.
The "anti-coolie" laws and the Chinese Exclusion Act were enacted in response to concerns about the influx of Chinese workers and their impact on wages and jobs.
The coolie trade was a brutal system of labor exploitation, contributing to the broader history of forced migration and the exploitation of marginalized groups.
57:00 Indentured servitude
Slavery was what made America great. Make America great again!
What's Israel and Australia doing in the Eurovision song contest?
1:37:00 Even family members are afraid of discussing politics with each other.
1:38:00 Respect for one's elders
1:40:00 Non-whites are freer than whites to discuss politics.
1:41:00 Blood is thicker than water.
1:42:00 Tom Holland the historian on Christianity and Liberalism
1:43:00 Egalitarianism v Hierarchy
1:44:00 People with religion are better protected than people without religion.
Pope Francis: "Everyone has a reasonable chance of getting to heaven."
Pope Francis has not explicitly said that "everyone has a reasonable chance of getting to heaven" in those exact words, but his statements on salvation and God’s mercy have been interpreted by some as suggesting a broad, inclusive view of who might enter heaven. Drawing from various sources, here’s a clear picture of his perspective:
Emphasis on God’s Mercy and Inclusivity: Pope Francis has repeatedly emphasized God’s boundless mercy and the idea that salvation is not limited to Catholics or even Christians. In a 2013 homily at St. Martha’s House, he stated, “The Lord has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone! ‘Father, the atheists?’ Even the atheists. Everyone!” He suggested that doing good is a universal duty, and by doing so, people of all beliefs or none can contribute to a “culture of encounter,” though he did not explicitly say this guarantees heaven. Media outlets, like The Huffington Post, interpreted this as implying atheists could go to heaven, but Vatican clarifications noted he was not saying salvation is automatic for non-believers.
Conscience and Non-Believers: In a 2013 letter to Eugenio Scalfari, founder of La Repubblica, Pope Francis wrote, “God’s mercy has no limits if you go to him with a sincere and contrite heart. The issue for those who do not believe in God is to obey their conscience. Sin, even for those who have no faith, exists when people disobey their conscience.” This suggests that non-believers who follow their conscience could be eligible for God’s forgiveness, which some interpret as a pathway to heaven, though it’s not a definitive promise of salvation.
Universal Access to Heaven: In a 2024 Angelus address on the feast of Sts. Peter and Paul, Pope Francis described heaven as a “hidden treasure” open to “everyone, everyone, everyone,” emphasizing that Jesus entrusted Peter with helping all find the way to enter, not barring the doors to a select few. This aligns with his broader pastoral approach of inclusivity, suggesting heaven is accessible to all who live virtuously, regardless of specific beliefs.
Pastoral Context with Children: In a 2018 encounter with a boy named Emanuele, whose atheist father had died, Pope Francis comforted him by saying, “God has the heart of a father, your father was a good man, he is in heaven with Him, be sure.” He highlighted the father’s goodness in baptizing his children despite his unbelief, implying God’s mercy could extend to him. This was a pastoral response, not a doctrinal statement, but it reinforces Francis’ optimistic view of salvation.
Clarifications and Criticism: Some Catholic commentators, like Leonardo De Chirico, argue that Francis’ statements blur distinctions between nature and grace, suggesting a form of universalism (all will be saved regardless of faith). Others, like Brian Kelly, clarify that Francis did not say atheists are automatically saved but that Christ’s redemption applies universally, with salvation still requiring openness to God’s grace. The Catholic Church’s official teaching, as in the Catechism (No. 1023), states that those who die in God’s grace and are perfectly purified enter heaven, but Francis often emphasizes that God, not human rules, decides who enters.
Misinterpretations: Media reports have sometimes exaggerated Francis’ words, claiming he said “atheists can go to heaven by good works.” For example, a 2013 Catholic Online headline suggested this, but clarifications, such as from CatholicVote and The Atlantic, note he was speaking about redemption’s universal scope, not guaranteeing heaven for all. His focus is often on earthly actions fostering peace, not necessarily eternal salvation.
In summary, Pope Francis has not used the phrase “everyone has a reasonable chance of getting to heaven,” but his teachings suggest that God’s mercy extends widely, and those who live virtuously and follow their conscience—regardless of belief—may be open to salvation, with God as the ultimate judge. His approach contrasts with stricter interpretations of Catholic doctrine, focusing on love, humility, and charity as paths to holiness, as seen in his 2018 exhortation Gaudete et Exsultate. Critics argue this risks diluting traditional teachings, while supporters see it as a pastoral call to inclusivity.
1:47:00 E Michael Jones's advice to White Nationalists
