The prevalent philosophy of the day takes cognizance of but half of human nature—and that the worst half. Our happiness is so involved in the happiness and well-being of everything around us that a mere selfish philosophy, like political economy, is a very unsafe and delusive guide.
We employ the term Benevolence to express our outward affections, sympathies, tastes, and feelings, but it is inadequate to express our meaning; it is not the opposite of selfishness, and unselfishness would be too negative for our purpose. Philosophy has been so busy with the worst feature of human nature that it has not even found a name for this, its better feature. We must fall back on Christianity, which embraces man’s whole nature, and though not a code of philosophy, is something better; for it proposes to lead us through the trials and intricacies of life, not by the mere cool calculations of the head, but by the unerring instincts of a pure and regenerate heart. The problems of the Moral World is too vast and complex for the human mind to comprehend; yet the pure heart will, safely and quietly, feel its way through the mazes that confound the head.
There were no lack of writers in the post-World War I era who pointed out the decline of the Christian faith among the European people. In the latter part of the 19th century and early part of the 20th century writers such as Thomas Hardy did not rejoice in the absence of the Christian God, they just wrote about what they saw — nature, and only nature, was supreme – “As flies to wanton boys” are we to the nature gods; “they use us for their sport.”
By the latter half of the 20th century the Europeans had turned Hardy’s “Christ be not risen, everything is terrible,” into “There is no Christian God, but we can turn to cosmic nature and worship the negro.” So long as the Europeans stay anesthetized with sex, negro worship, and drugs, they can sustain their faith in cosmic nature and the colored gods of cosmic nature. But what of those dark nights of the soul when they are alone without their anesthetics? Does the sacred negro hear our prayers? Can he heal the sick or raise the dead? There is no escaping the wisdom of our ancestors: “We who are about to die demand a miracle.” And cosmic nature cannot provide one.
The post-World War II conservatives saw the decline of Christianity and lamented it, while the liberals rejoiced in it because they could now take center stage and lead the way, under the banner of science and the sacred negroes, to the brave new world. The “conservatives” could not stop the liberals’ march to utopia because they could only summon up an intellectual support for a fusion of Christianity and Greek philosophy but not a faith in the Christ of the European hearth fire. Christianity was a metaphysical philosophy to the conservatives and as such it lacked the power to inspire or save. So long as the poetic of Christianity, which is supplied by Christ the savior not Christ the end product of a syllogism, is left out of Christianity the liberals’ religion of cosmic nature will rule the European roost and the negroization of Europe will continue unabated.
I once read a book, intended as a critique of modern science, in which the author likened modern scientists to men who, after climbing up the mountain of truth, a mountain they thought had never been climbed before, found that the theologians had been sitting there for centuries. I see a different scenario. I see a group of theologians, Protestant and Catholic, sitting at the base of the mountain arguing over whose system is the best system for getting to the top of the mountain. And I see an ancient European mountaineer on the top of the mountain, trying to get the theologians to forget their philosophies and start up the mountain. But the voice of the European mountaineer cannot be heard over the din of the theological speculators. And in the meantime the men of science, the cosmic naturalists, have blocked all access to the mountain so that only the theologians who do not care one whit about reaching the top of the mountain are left with access to it.
The theologians answered Blake’s question, “Can wisdom be put in a silver rod and love in a golden bowl?” with a resounding ‘yes.’ We Europeans must answer ‘no.’ Wisdom comes only from a heart that has learned to love the savior in and through the people of his racial hearth fire. The European hearth fire is the cornerstone of the Church of Christ.
A tepid, universalist Christianity will always end up being absorbed by liberalism because a purely speculative faith is without substance. A pagan worshipping Odin was closer to Christ than a theologian professing to believe in a system which includes Christ, because the Odin believer had some sense of the humanity of God and the importance of pietas, while the universalist theologian has no sense of pietas and is consequently a man devoid of faith. If the same intense love of kith and kin exemplified by the followers of Odin could be felt by the followers of Christ, we would then have a faith that could sweep the world. But wait. The Europeans once had such a faith, and it did sweep the world. European Christianity is Alfred, it is Tell, and all things connected to our racial hearth; it is not speculative theology, it “beareth all things, believeth all things, hopeth all things, endureth all things.”
If you’ve ever tried to teach your child to swim or ride a bike or some other equivalent activity you know that the child will not learn unless he has a certain trust in you, his parent. He must believe that if he does what you say, not only will he not be hurt, but he will also learn to swim, to ride the bike, etc. But if the child does not trust his parents, if he decides his way is better, not only will he not learn the particular skill, he will most likely hurt himself. The modern European church men are like the child who wants to go his own way. Unlike the mad-dog liberals, they haven’t completely abandoned the Christian God, but they have lost faith in the channels of grace that God provided for them, which makes them more subtle, more devious heretics than the mad-dog liberals. Like the Grand Inquisitor in Dostoyevsky’s novel The Brothers Karamazov, the New Age Christians have told Christ to stay in the background while they reorder the world according to their more scientific, more humane formula of life.
In the new and better man-made Christ-less Christianity, we do not learn to love God in our hearts through the mysterious human relationships formed at our racial hearth fire. Oh no! That is a racist and antiquated way to know God. Now the European Christian finds God through a cleaner, purer, universalist love for all mankind. But why does the modern Christian’s universal love for mankind get translated into a hatred for his own kind and a love for the sacred negro? Perhaps the new, purer Christianity is not so new or pure after all. Perhaps it is the same old faith Satan recommended in the Garden of Eden, “Ye shall be as gods.”
I read an article recently in a conservative journal in which the author insisted that we did not live in an atheistic age, that modern man was more interested in religion than ever before. In proof of this, the author pointed out the new interest in angels, in extraterrestrial life, in apparitions of the Blessed Mother, in the end times, etc. But is an increased interest in signs and wonders a sign of increased faith or is it a sign of diminished faith? I think it is the latter. We have left our racial hearth fire where charity and love connect us to the living God and gone out to find signs of God in a universalist wasteland of false prophets and substitute gods. What greater assurance do we have that Christ is the one true God who will sustain us in life and death than the assurance given us by Christ Himself through the divine-human link forged in our familial and racial homes? The disembodied mind seeking signs and wonders cannot enkindle the wisdom of our hearts. Only a personal God, a God with a local habitation and a name, can enkindle the love that passeth the understanding of the intellect. If we stay in our European homes, loving and hating with all our hearts, He will come and abide with us.
My concern is not with the liberals and the colored barbarians – they have chosen whom they will serve. Their hatred for the European will remain to the end of time. It is the conservatives that concern me. They profess to love the European heritage yet they have no concern for the European people, except as part of generic mankind. What they appear to love much is the human mind, especially their own. This was brought home to me recently while listening to a recording of Handel’s Messiah. I’m sure Handel was an educated man who could have sat down with any of the conservative thinkers of our day and traded theories about God. But Handel didn’t go that route. He went the way of the poet, and he chose the vision over the syllogism. The modern conservatives have not chosen the better part. The true European is the son of Mary, not Martha. In The Messiah one thing is crystal clear: Christ and Christ alone is our salvation. Through Isaiah, Job, the Psalms, the letters of St. Paul, the Gospels, and finally the Book of Revelation, Handel focuses on the Christ passages of the Bible. It’s ironic that the modern ‘end of the world’ heretics who worship the state of Israel miss the true meaning of the Book of Revelation that Handel reveals so clearly: John, the apostle who laid his head on Christ’s sacred heart at the last supper, tells us that we are not to fuse Christ with Judaism, paganism, or any other –ism. He and He alone is our salvation.
Worthy is the lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing and honour and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
It is not the mission of the European to speculate as the pagan philosophers did. Our minds are as great as the pagans, our reason “haply more,” but if we follow in the path of Handel who is like unto us in vision, we will stay with the truth that we know to be true in our hearts. The heart can see and comprehend more than any analytic reason. The white man needs to break free from his philosophical shackles in order to pursue and then defend his vision of a world created and sustained by Christ’s divine charity.
In my undergraduate days at school I was oversaturated with the writings of the “great” thinkers, ancient and modern. But the great thinkers were of very little value to me because when they spoke of some power greater than man, they spoke of phantoms and divine forces; they did not speak of God as a personal God who would abide with His people in life and death. So it was like a heavenly visitation when I read of Tom Brown’s struggles in Thomas Hughes’ book Tom Brown at Oxford, a sequel to Tom Brown’s School Days, to leave the philosophical speculators behind:
The result of Hardy’s management was that Tom made a clean breast of it, telling everything, down to his night at the ragged school; and what an effect his chance opening of the Apology had had on him. Here for the first time Hardy came in with his usual dry, keen voice, “You needn’t have gone so far back as Plato for that lesson.”
“I don’t understand,” said Tom.
“Well, there’s something about an indwelling spirit which guideth every man in St. Paul, isn’t there?”
“Yes, a great deal,” Tom answered, after a pause; “but it isn’t the same thing.”
“Why not the same thing?”
“Oh, surely, you must feel it. It would be almost blasphemy in us now to talk as St. Paul talked. It is much easier to face the notion, or the fact, of a demon or spirit such as Socrates felt to be in him, than to face what St. Paul seems to be meaning.”
“Yes, much easier. The only question is whether we will be heathens or not.”
“How do you mean?” said Tom.
“Why, a spirit was speaking to Socrates, and guiding him. He obeyed the guidance, but knew not whence it came. A spirit is striving with us too, and trying to guide us—we feel that just as much as he did. Do we know what spirit it is? Whence it comes? Will we obey it? If we can’t name it—know no more of it than he knew about his demon, of course, we are in no better position than he—in fact, heathens.”
Why shouldn’t we be able to name it? We can’t if we remove Christ from our European hearth fires and make Him a camp counselor in the Universal Camp of the Colored Peoples of the World, excluding white people. But if we give God a local habitation in the hearts of our people and call on Him by name, we will dream dreams and see visions of “a land of pure delight where saints immortal reign.” Men with such a vision do not quail in the face of colored barbarians or indulge in philosophical speculation while their people are murdered. They fight against the principalities and powers of this world in the name of Him who has conquered the world. +