America is doomed unless a resurgent Christianity can reunite the stricken White masses. Here Kevin MacDonald argues in support of this thesis as advocated in an impassioned new book.
Abridged by Lasha Darkmoon with brief annotations
ONWARD, CHRISTIAN SOLDIERS!
“What shall it profit a man if he shall gain the whole world, but lose his own soul?” — Mark, 8:36
GILES COREY HAS WRITTEN a book that should be read by all Christians as well as White advocates of all theoretical perspectives, including especially those who are seeking a spiritual foundation that is deeply embedded in the history and culture of Europeans.
Corey is well aware that contemporary Christianity has been massively corrupted. Mainline Protestant and Catholic Churches have become little more than appendages for the various social justice movements of the left, avidly promoting the colonization of the West by other races and cultures, even as religious fervor and church attendance dwindle and Christianity itself becomes ever more irrelevant to the national dialogue.
On the other hand, Evangelicals, a group that remains vigorously Christian, have been massively duped by the theology of Christian Zionism, their main focus being to promote Israel.
Until the twentieth century, Christianity served the West well.
One need only think of the long history of Christians battling to prevent Muslims from establishing a caliphate throughout the West—Charles Martel at the Battle of Tours, the Spanish Reconquista, the defeat of the Turks at the gates of Vienna. The era of Western expansion was accomplished by Christian explorers and colonists. Until quite recently, the flourishing of science, technology, and art occurred entirely within a Christian context.
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MUCH OF MY SCHOLARLY INTEREST has been to attempt to understand the people and culture of the West, resulting in my book Individualism and the Western Liberal Tradition: Evolutionary Origins, History, and Prospects for the Future. As I argue there, individualism lends itself to moral and ethical universalism which led to the religiously based eradication of slavery long before the rise of an elite hostile to Christianity itself. And White intellectuals in the nineteenth century attempting to understand their own moral universalism often attributed it to their racial origins.
Such individualism was not disastrously self-destructive. As Corey notes, “Christian universalism historically posed little to no danger to White survival because it was preached by Whites living in a world ruled by Whites; it was only in the multicultural Egalitarian Regime inseminated in the mid-twentieth century that Christian sacrifice was transformed into a call for racial suicide.” The individualist, Christian West was thus highly adaptive—until the rise of a hostile, Jewish-dominated elite bent on corrupting adaptive forms of Christian individualism in favor of a completely deracinated individualism, now accompanied by powerful religious, media, and academic voices preaching White guilt, often from a Christian perspective.
Instead, Corey advocates a revitalization of Medieval Germanic Christianity based on, in the words of Samuel Francis, “social hierarchy, loyalty to tribe and place (blood and soil), world-acceptance rather than world-rejection, and an ethic that values heroism and military sacrifice.” This medieval Christianity preserved the aristocratic, fundamentally Indo-European culture of the Germanic tribes.
This was an adaptive Christianity, a Christianity that was compatible with Western expansion, to the point that by the end of the nineteenth century, the West dominated the planet. Christianity per se is certainly not the problem.
The decline of adaptive Christianity coincides with the post-Enlightenment rise of the Jews throughout the West as an anti-Christian elite, and Corey has a great deal of very interesting material on traditional Christian views of Judaism. Traditional Christian theology viewed the Church as having superseded the Old Testament and that, by rejecting the Church, the Jews had not only rejected God, they were responsible for murdering Christ.
My view, developed in Chapter 3 of Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism is that traditional Christian theology was fundamentally anti-Jewish and was developed as a weapon which was used to lessen Jewish economic and political power in the Roman Empire. Here Corey describes the writings of the fourth-century figure, St. John Chrysostom, whose writings on Jews are nothing less than scathing.
Chrysostom was far from alone in his hatred. For example, St. Gregory of Nyssa, also writing in the fourth century, had this to say about the Jews:
“They are murderers of the Lord, assassins of the prophets, rebels against God, God haters, advocates of the devil, race of vipers, slanderers, calumniators, dark-minded people, leaven of the Pharisees, sanhedrin of demons, sinners, wicked men, stoners, and haters of righteousness.”
The traditional Church, in short, was certainly far from friendly toward Jews.
LD: The full quote will be found in Kevin MacDonald, Separation and its Discontents, Chapter 3. This chapter contains a whole raft of uninhibited anti-Semitic quotes from the early Church Fathers, including St. Jerome, Hillary of Poitiers, St. Cyril, St John Chrysostom, St Gregory of Nyssa, and others. The anti-Semitism we witness today is small beer in comparison. Our Christian forebears were in no doubt as to who their most implacable enemies were and laid on their anti-Semitism with a trowel, no holds barred. For centuries the Jews remained the traditional enemies of mankind, hated with a visceral hatred. All this has changed. Today the Jews are allegedly our best friends. And the world is becoming an altogether better place under their benign influence. Or so we are repeatedly told by the elite media. (LD)
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ALTHOUGH PROTESTANTISM was generally far more amenable to Jewish interests even before its current malaise, there certainly are exceptions. Here Corey emphasizes Martin Luther’s writings on Jews. Luther emphasizes Jewish hatred toward Christianity and their sense of superiority vis-à-vis Christians, seeing the latter as “not human; in fact, we hardly deserve to be considered poor worms by them.” But he is also concerned about Jewish economic exploitation and domination of Germans via usury—certainly the biggest complaint about Jews in traditional Europe. And he is repulsed by Talmudic ethics which promote very different moral codes for Jews and non-Jews.
However, much has changed since the origins of Christianity. In the contemporary United States, Christian Zionism has had a very large influence on Evangelical Protestantism whose theology departs radically from traditional Christianity, particularly with respect to the Jews. Corey has an excellent section on how Jews helped shape this new theology; it should be required reading for Christian Zionists because it would open their eyes to the sordid history of their movement. The result of such thinking is that Zionism has often become a vehicle of moral idealism in the minds of a great many gentiles, from Lloyd George to the present, who believe that the restoration of Israel is far more important than the fate of their own people.
The baleful influence of Pastor Hagee (pictured here and here), whose Zionist organization has raised over $100 million to right-wing causes in Israel over the years, has often been noted. Hagee has been well rewarded financially for his efforts and is the recipient of numerous awards from Zionist organizations. As for the dishonorable Cyrus Scofield, his tendentiously annotated Bible has become central to Christian Zionism. Here Corey discusses the role of Felix Untermeyer, a wealthy Jew, in promoting Scofield and his Bible. This was a religious ideology “with a new worship icon—the modern state of Israel.” Corey does an excellent job showing how Christian Zionism is a radical departure from traditional Christian theology. I found the following passage quite stunning:
The heresy of Christian Zionism, using an arbitrary and self-contradictory literalist and futurist hermeneutic, contends that the Jews remain God’s chosen people, separate from and superior to the Church; indeed, they believe that earthly Jewish Israel will replace the Church, and that as such, “Christians, and indeed whole nations, will be blessed through their association with, and support of, Israel.”
CHRIST AND HIS TORMENTORS
Hieronymus Bosch: Christ Mocked (The Crowning with Thorns), circa 1500
“Advocates of the devil, race of vipers.”
— St Gregory of Nyssa
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COREY HAS GREAT MATERIAL on Jewish perceptions of Christianity in the Talmud and on negative Jewish influences on culture in the present West, including pornography and the sexual revolution generally. As is so often the case with Jewish activism, the pornography movement has been motivated not solely by money but by hatred toward Christian morality and Christian family functioning. The results have been devastating: huge increases since the 1960s—the breakthrough decade of Jewish power—in all the markers of family dysfunction and poor child outcomes: lower marriage rates, higher births out of wedlock, higher rates of teenage pregnancy, precocious sexuality, high divorce rates, and unstable pair bonds.
In other words, the Western family pattern of monogamous nuclear families based on strong husband-wife pair bonds has been under attack from Jewish dominated movements, the most noteworthy of which was psychoanalysis promising an idyllic future if only people would jettison traditional Christian constraints on sexuality. These negative trends in family functioning have been most pronounced among the lower social classes and thus have much less effect on high-IQ middle and upper income groups, including Jews as a relatively high-IQ group. The disaster in family patterns has fallen far more severely on the White working class.
Corey’s has an extended treatment of the corrosive effects of pornography, now extended to child pornography and legalized pedophilia as the “final frontier” in the sexual revolution. As Corey notes in the case of pedophilia, “We are presumably one Supreme Court ruling away from the National Review cocktail ‘conservative’ crowd celebrating pederasty as the next great achievement of individual liberty.”
Given the exhaustive summary of the negative effects of pornographyt, it is horrifying indeed that “sixty percent of boys and thirty percent of girls are exposed to pornography in early adolescence, including ‘bondage, rape, and child pornography’. Children under ten years old now account for over twenty percent of online pornographic consumption.”
This definitely was not happening when I was growing up in the 1950s, prior to the deluge.
I agree with Corey’s conclusion, “We have conclusively established that Jewish leadership and participation was instrumental in and a necessary condition of the pornographic war that has struck at the most sacred foundation of the West, the family.”
As Freud famously said, “We are bringing them the plague.”
“If only Americans knew, we are bringing them the plague!”
— Sigmund Freud to Carl Jung, on the ship bringing them to America
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Corey has an excellent and exhaustive section on Jewish ritual murder—an absolutely convincing presentation on a topic that, like so much of Jewish history, is a minefield for serious scholars. As he notes,
“There are … hundreds of accusations and cases of Jewish ritual murder, each just as sadistically depraved as the last, involving barrels of nails, crucifixion, decapitation, spit-roasting, stoning, and a litany of other barbaric evils; we could fill entire volumes with the accounts of each of these innocent lives so cruelly taken from this world.”
See this artist’s lurid depiction of
Jewish ritual murder of a Christian child
This is a topic that I have never written about, although I was somewhat familiar with Blood Passover, Ariel Toaff’s book on the topic. As to be expected, Toaff’s book was condemned by the activist Jewish community and he was pressured into publishing an apology, promising to prevent distribution of his book. However, we should not be surprised to find that such practices occurred.
LD: According to Toaff, ritual murder of Christians definitely did occur among extreme and isolated Jewish sects in the Middle Ages, and he gives documentary proof of this. (See this graphic illustration of ritual murder, euphemistically known today as “blood libel”.)
Fearing for his life and safety, Toaff was forced to recant, a bit like Galileo, and agree to the suppression of his findings. Unless you can obtain a copy of Toaff’s original book, it’s hard to know what Toaff actually said. There’s not a single quote about ritual murder under “Ariel Toaff, Wikiquotes.” It’s all gone down the memory hole.
Here is an article by a Jewish professor of history, sneering at Toaff for “blood libel” and claiming he is “full of sound and fury, signifying nothing.” (LD)
(Kevin MacDonald continues)
Ritual murder is an extreme manifestation of normative Jewish hostility toward the surrounding society which is an important facet of the entire subject. The eighteenth-century English historian Edward Gibbon was struck by the fanatical hatred of Jews in the ancient world:
From the reign of Nero to that of Antoninus Pius, the Jews discovered a fierce impatience of the dominion of Rome, which repeatedly broke out in the most furious massacres and insurrections. Humanity is shocked at the recital of the horrid cruelties which they committed in the cities of Egypt, of Cyprus, and of Cyrene, where they dwelt in treacherous friendship with the unsuspecting natives; and we are tempted to applaud the severe retaliation which was exercised by the arms of the legions against a race of fanatics, whose dire and credulous superstition seemed to render them the implacable enemies not only of the Roman government, but of human kind.
The nineteenth-century Spanish historian José Amador de los Rios wrote of the Spanish Jews who assisted the Muslim conquest of Spain that “without any love for the soil where they lived, without any of those affections that ennoble a people, and finally without sentiments of generosity, they aspired only to feed their avarice and to accomplish the ruin of the Goths; taking the opportunity to manifest their rancor, and boasting of the hatreds that they had hoarded up so many centuries.”
As I noted in an article titled Stalin’s Willing Executioners: Jews as a Hostile Elite in the Soviet Union: “Hatred toward the peoples and cultures of non-Jews and the image of enslaved ancestors as victims of anti-Semitism have been the Jewish norm throughout history. Hatred and revenge were clearly on display in the early decades of the Soviet Union, a period in which around 20 million people were murdered.”
From Stalin’s Willing Executioners, a review of Yuri Slezkine’s ‘The Jewish Century’:
There can be little doubt that Lenin’s contempt for “the thick-skulled, boorish, inert, and bearishly savage Russian or Ukrainian peasant” was shared by the vast majority of shtetl Jews prior to the Revolution and after it. Those Jews who defiled the holy places of traditional Russian culture and published anti-Christian periodicals doubtless reveled in their tasks for entirely Jewish reasons, and, as Gorky worried, their activities not unreasonably stoked the anti-Semitism of the period.
Given the anti-Christian attitudes of traditional shtetl Jews, it is very difficult to believe that the Jews engaged in campaigns against Christianity did not have a sense of revenge against the old culture that they held in such contempt.
Slezkine’s argument that Jews were critically involved in destroying traditional Russian institutions, liquidating Russian nationalists, murdering the tsar and his family, dispossessing and murdering the kulaks, and destroying the Orthodox Church has been made by many other writers over the years. …
Kevin MacDonald’s seminal article, Stalin’s Willing Executioners: Jews as a Hostile Elite in the USSR, can be read in its entirety here. (LD)
This fear and loathing of Christianity continues into the present. Susan Sontag’s “the white race is the cancer of human history,” which was published in Partisan Review, a prominent literary journal associated with the Jewish New York intelligentsia, is emblematic.
As I write this in the summer of 2020, we are experiencing what feels like the end game in the Jewish conquest of White America. This hatred won’t end if and when Whites become a minority. Jews were responsible for the 1965 immigration law that opened up the United States to immigration from all over the world, and they have energetically worked to make alliances with these immigrant groups who are encouraged to hate White America and often adopt anti-White rhetoric almost as soon as they arrive because they can see the political advantages of doing so.
This won’t end well. As I concluded in my recent book, Individualism and the Western Liberal Tradition:
I agree with Enoch Powell: “as I look ahead, I am filled with foreboding; like the Roman, I seem to see ‘the River Tiber foaming with much blood’.”
All the utopias dreamed up by the Left inevitably lead to bloodshed—because they conflict with human nature. The classical Marxist Utopian vision of a classless society in the USSR self-destructed, but only after murdering millions of its own people. Now the multicultural utopian version that has become dominant throughout the West is showing signs of producing intense opposition and irreconcilable polarization.
The left and its big business allies have created a monster.
Whites have to realize that if they do nothing, they will be increasingly victimized and vilified in the coming decades as the monster continues to gain power. Better that any blood be shed sooner rather than later.
What happened in the early decades of the Soviet Union is a chilling reminder of what can happen when an alien hostile elite seizes control of a country.
I agree entirely with Corey’s conclusions and recommendations for a revival centered around the adaptive aspects of Christianity—the aspects that produced Western expansion, innovation, discovery, individual freedom, economic prosperity, and strong family bonds. A Christianity that is adaptive in the evolutionary sense of survival and reproduction and fundamentally cognizant of the mistakes of the past:
We must not tolerate subversion. Liberalism must go; we cannot afford to repeat the mistakes of the Enlightenment. We cannot afford to countenance any further anti-American, anti-family, anti-White speech, and this should be reflected in a new Constitution. Just as conservatism was not enough, the United States Constitution was not enough, with gaps that left it gaping wide for judicial “interpretation.”
For another thing, we must circle the wagons and inculcate the männerbund, restraining our individualism at least for the time being. For another, we must return to our Lord and Savior. A nation without faith can have no guiding light, no purpose, no drive, no Mission.
Izaak Walton, writing of his friend John Donne’s last days, described the body “which was once a temple of the Holy Ghost and is now become a small quantity of Christian dust.” His last line: “But I shall see it reanimated.”
LD: Conclusion. White America needs to take up arms, both spiritual and material, if it is to vanquish the traditional enemy of mankind—the deadly enemy within the gates seeking its destruction. But all conquest must begin with self-conquest. In the words of Marcus Aurelius: “Waste no more time arguing what a good man should be. Be one.” A revitalized Christianity is the answer.