Tag: Lilith Helstrom

Christianity Does Not Teach Pedophilia: A Scholarly Response to Lilith Helstrom’s “Christianity Teaches Pedophilia”

Timothy R. BermanLeave a comment

Introduction: Beyond Rhetoric—Seeking Truth in the Shadow of Scandal

In the modern digital landscape, the weight of a claim is often measured by its volume rather than its veracity. When an assertion is bold enough, it possesses a certain gravity that can feel persuasive to the casual observer, even when it begins to collapse under the slightest empirical scrutiny. Lilith Helstrom’s recent article, Christianity Teaches Pedophilia, is a prime example of this phenomenon. It is a piece built upon a premise that is intentionally incendiary, deeply emotionally charged, and—as the data will show—profoundly misleading.

The reality of sexual abuse is a global crisis and a harrowing human tragedy that leaves a wake of devastation in every corner of society. Because of the gravity of this issue, it demands an honest, evidence-based analysis that prioritizes the safety of the vulnerable over the scoring of ideological points. To address such a sensitive topic with sweeping generalizations is to do a disservice to survivors; it collapses complex, ancient faith traditions into flat caricatures, obscuring the very nuances that are required to build effective systems of protection.

When rhetoric is allowed to replace research, the casualties are the victims themselves. Truth is not served by inflammatory headlines that misidentify the source of a systemic problem. This response seeks to move the conversation back toward a standard of intellectual integrity. By drawing on a multi-disciplinary framework—including peer-reviewed scholarship, empirical criminology, historical biblical studies, and modern sexual-integrity research—we will evaluate Helstrom’s argument with a commitment to fairness.

Our goal is not merely to offer a rebuttal, but to “steelman” her strongest points regarding institutional failure and then provide the necessary factual and logical corrections to the errors that undermine her ultimate conclusion. In doing so, we aim to uphold a higher standard of dialogue—one where the protection of children and the pursuit of truth are held as the highest priorities.

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Deconstructing the Narrative of Theft: A Historical Refutation of Lilith Helstrom’s Claims on Christianity and Genocide

Timothy R. BermanLeave a comment

Is a person who identifies as a Christian possess stolen faith? If you have read Lilith Helstrom’s recent feature article, Jesus Caused The Palestinian Genocide, in Deconstructing Christianity, you’ve likely felt the sting of her central accusation: That Christianity is nothing more than a “religion of thievery” — a theological kleptomania that stole its holidays from pagans, its God from the Jews, and now, she claims, fuels the fires of genocide in Gaza.

Christians will say that the major theme of their religion is forgiveness and second chance.

I disagree. The most prominent theme in all of Christianity is thievery.

So many gods died and rose again before Christianity existed, including Osiris, Adonis, Attis, and Dionysus. The Sumerian goddess, Inna, was even dead three days and three nights before she was resurrected.

So how did Christians get their forgiveness story of Jesus dying on the cross and rising again? Through theological thievery.

Our culture is in a moment where people seem to be deconstructing from everything — gender, institutions, government, and now even the foundations of history itself. Helstrom’s argument strikes quite a nerve. It is a polemic weave of a terrifying narrative that connects the resurrection of Jesus to the so‑called “Jewish Problem” and the horrors of modern antisemitism.

Is the viral “history” actually historical? Or is it a dangerous distortion that conflates ancient myth with eyewitness reality?

Helstrom’s article is not a mere atheistic critique; it is a sweeping cultural indictment. She argues that because Christianity supposedly “stole” its resurrection story from myths like Osiris and Dionysus, it created a subconscious crisis — a Jewish Problem — that forces Christians either to assimilate Jews (under the guise of Christian Nationalism) or annihilate them (Nazism) to cover up the theft. In her telling, the Christian God becomes the architect of genocide, with a straight line drawn from the empty tomb to the current violence in Palestine.

These are heavy charges, and they demand more than a defensive shrug. They require forensic examination of history. If Christianity is merely a copycat religion, then its moral authority is indeed bankrupt. But if the similarities between pagan myths and the gospel are not evidence of theft, but of a “Divine Pattern” — echoes of truth scattered throughout time to prepare the world for a reality that actually happened — then her entire house of cards collapses.

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