O boundless heart, kept fresh by pityâs dews!
–from John Sterlingâs âShakespeareâ
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In traditional societies the people tend to revere, as distinct from worship, their past. They go into the future holding onto the threads of their past because their ancestors were closer in time to the God of their race. A European of the old stock wanted to stay close to his ancestors because they were a people who had seen a great light. The closer he got to those people, the closer he was to the light.
In stark contrast to a traditional society is a utopian society. In a utopian society all threads to the past are cut. They may be cut all at once, as was in the case in France and Russia, or they may be cut one by one over a longer period of time, as was the case in all the other nations of European origin. But now, despite different routes to utopia, all the nations that were racially and culturally white nations are now utopian nations. And just as their ancestors sought the light, the people of the new European nations also seek the light. But they seek the light of the future, a future without their people and without the God of their people. This is an astonishingly shocking phenomenon, and not shocking in a good sense, yet it is never noted by the intellectuals, because they are utopian, and it is never noted by the grazers, because they have no links to old Europe. Their entire world has been the modern world of utopia, which is in reality a dystopia, so the grazers have no point of reference, no opposing vision, that can serve as a sign of contradiction to the liberalsâ utopia. (1)
Because the winners write history, a white youth will not hear his elementary school teachers, his secondary school teachers, or his college professors talk about the tragic transformation of Christian Europe, in which the people of the white race lived and died connected to Christ, into utopian Europe, in which white people dismantled everything that was white and Christian in order to be part of a utopian world where the negro was the supreme god. What the young white people will be told is how evil the white men of the past were. They will be told about the white manâs harsh treatment of the colored races, of his subjugation of women, of his propensity for wars, of his superstitious invention of a sexually oppressive religion that he tried to force down the throats of the purer, nobler, colored races. All this and more, much more, will the modern white youths be taught by their utopian elders.
In the high court of utopia, the white man is guilty on two counts. He is guilty of being Christian, and he is guilty of not being Christian enough. âWhy were there still brothels and wars in Christendom!,â the utopian scolds. By what right does the utopian, who has made the whole world into a brothel and makes war-without-end on the enemies of utopia, accuse the Christian European of debauchery and war-mongering? What we find when we look at the utopian in action is that despite his professed utopian ideals he adheres to a very old pagan principle: âMight makes right.â Of course the utopian uses his might to cleanse the world of recalcitrant non-utopians. Robespierre was a zealous opponent of capital punishment, but he made some âsmallâ exceptions in order to âcleanseâ the world of non-utopian throwbacks to the age of unreason and impurity.
Nation states based on utopian ideals are always more totalitarian and violent than traditional nation states, which come into being because the people of that nation have one faith and one race. Because utopian states are so unnatural, the rulers of those states must have total control over every aspect of society in order to build a perfect world, which never has existed and never can exist. And since utopians donât believe in original sin, there can be only one reason why utopia has not arrived. Bad people are impeding its arrival! In France it was the royalists who had to be eliminated. In Marxist Russia it was the white Russian royalists and the counter-revolutionaries who had to be eliminated. And in the modern European utopias, which are the synthesis of all the utopian states ever conceived, it is white people who must be eliminated. If we keep those two factors before our eyes â 1) the utopianâs power must be total, and 2) the sinners against utopia, who are the white people, must be eliminated â we will never be deceived into thinking we can coexist with liberals and colored barbarians. Even if white people agree to worship the black gods of utopia â and most whites have agreed to worship the black gods â such acts of obeisance will not end white genocide. Whites must die so that utopia can live. How can the unclean, the original white sinners, enter into the kingdom of heaven on earth? They canât.
If we go back to the first utopian state in Europe, Jacobin France, and the man who opposed it with all his heart, mind, and soul, Edmund Burke, we can see the deviation from Christianity that fueled the Jacobins and continues to fuel the negro-worshipping utopians of modern Europe. Burke saw that a Christianity in which faith in the Suffering Servant was deemphasized in preference for a religious system caused men to reject Christianity and embrace utopian ideologies.
I have no doubt that some miserable bigots will be found here, as well as elsewhere, who hate sects and parties different from their own, more than they love the substance of religion; and who are more angry with those who differ from them in their particular plans and systems, than displeased with those who attack the foundation of our common hope. These men will write and speak on the subject in the manner that is to be expected from their temper and character. Burnet says, that when he was in France, in the year 1683, âthe method which carried over the men of the finest parts to Popery was thisâthey brought themselves to doubt of the whole Christian religion. When that was once done, it seemed a more indifferent thing of what side or form they continued outwardly.â If this was then the ecclesiastical policy of France, it is what they have since but too much reason to repent of. They preferred atheism to a form of religion not agreeable to their ideas. They succeeded in destroying that form; and atheism has succeeded in destroying them. I can readily give credit to Burnetâs story; because I have observed too much of a similar spirit (for a little of it is âmuch too muchâ) amongst ourselves. The humour, however, is not general.
And why was the humor not general in Britain until the 20th century? Largely because of Christians such as Shakespeare and Burke who focused on the Christ of I Corinthians 13. Right before his exhortation on charity, St. Paul discusses in I Corinthians 12 the various spiritual gifts men have, such as speaking in tongues and the gift of prophecy. But then he goes on to say, âshew I unto you a more excellent way.â What follows is the most profound piece of spiritual truth that is to be found outside the Gospels: âThough I speak with the tongues of men and of angels and have notâŚâ
True mysticism, the type of mysticism that reaches out and touches the heart of God, comes from those mysterious human relationships that William Shakespeare, Walter Scott, Thomas Hughes, Jane Austen, Charles Dickens, Kenneth Grahame, C. S. Lewis, and the incomparable Edmund Burke championed. That God imparts His divine charity through human hearts was the vision of those mystics of the human heart. The living God becomes an absentee God when the divine-human connection is severed. Utopian systems, even if they incorporate an abstract Christ, will never have room for the living God because there is no room for human beings with hearts of flesh in utopian systems. Lear only becomes human and open to divine grace when he sees the spark of divinity in the humanity of his beloved daughter Cordelia. The gods of the philosophers do not weep; only the God who abides with us in our common humanity wept at the death of Lazarus.
Faith in Christ is the only faith that gives us hope that we will once again be able to feel the touch of a vanished hand and hear the sound of a voice that is still. But if a man does not feel that the extinction of a human personality is a great tragedy, if he doesnât long for âthe tender grace of a day that is dead,â then he will not look to a personal savior who redeems human suffering by sharing it: he will look to the men who promise him an end to suffering in this world.
Utopian ideologies became institutionalized throughout the West when the Europeans traded the humane God who spoke to them through His divine charity for the gods of utopia who promised them a pain-free, pleasurable existence on earth. No doubt the advent of science contributed greatly to the conversion of the European everyman, who equated scientific advances with moral evolution. Itâs the Einstein factor: âA man of science must be more intelligent than a European who believes in fairy tales.â But a man who believes in the âfairy taleâ of Christ crucified, Christ risen is the man of depth, not the cosmic naturalist. In the face of death we have only the Man of Sorrows to save us from complete and utter despair. What comfort can the legionnaires of superficiality give us? âThe earth will surviveâ or âWe and our loved ones will survive in the memories of those left behindâ? The modern European utopias are built on superficiality and lies. It is incredibly superficial to ignore the tragedy of existence, the fact that mortal men must die. From the depths of our heart we cry out to the God whose divine charity will save us from death. Superficiality will not save us. The lie that supports the utopiansâ superficiality is the lie of the sacred negro, purer and nobler than the âevilâ white men of the past. The greatest mysticism is the Pauline/Shakespearean mysticism of charity, in which we are linked to Christ through our love of the people of our racial hearth fire. We are linked with the devil when we leave our racial hearth fire in order to love an abstract, ignoble, savage god who has not charity.
If we pick up the threads of the past, a past that goes back beyond the decadence of scholasticism to the Christ of Nennius and Geoffrey of Monmouth, we will see that there is no dichotomy between Christ and the fairy tale. The Christ story is the true fairy tale of the hero who triumphed over ruin and death because of the great love He bore for His people. The memory of that love has waned and then been revived and waned again over the European centuries, but it has never completely died. The modern âutopiasâ will crumble when we love our people in and through Christ the Savior rather than Christ the C.E.O. or Christ the Social Worker. Fairy tale Europeans, such as Shakespeare, Burke, and Scott, saw evil, the type of evil we see before us in the negro worship of the liberals, and they fought it in the name of the God whose love passeth the understanding of our intellects. The profoundest, deepest mysticism of all is the simple walk through the wardrobe door into the world where we see love and all loveâs loving parts enveloped and sustained by the Man of Sorrows. My people, at their best, believed that vision of divine charity was the true vision. It is the vision that will carry us through the dark night of utopian Europe to the light of His eternal Europe. +
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(1) In all the elections held in the European nations what is at issue is which party can best guide their nation forward into the light of utopia. What is needed are European leaders who want to destroy totalitarian, utopian democracy and restore the traditional well-springs of a true European nation, namely one white race and the one true fairy tale faith of Jesus Christ, late of this parish called Europe.