Where We Ought to Hate

But I trust that our Countrymen will not be softened to that kind of crimes and criminals; for if we should our hearts will be hardened to every thing which has a claim on our benevolence. A kind Providence has placed in our breasts a hatred of the unjust and cruel, in order that we may preserve ourselves from cruelty and injustice. They who bear cruelty, are accomplices in it. The pretended gentleness which excludes that charitable rancour, produces an indifference which is half an approbation. They never will love where they ought to love, who do not hate where they ought to hate.

-Edmund Burke, Letters on a Regicide Peace


The liberals have buried Christian Europe and the people who dwelt therein. Nor was it enough to just bury the antique Europeans and leave their graves untended and forgotten. Oh no! The liberals had to heap mountains of posthumous abuse upon the heads of the dishonored dead. And the abuse never ceases. Day after day, year after year, with an unrelenting monotony, the liberals tell one and all about the evil that white men did, and would do again if the liberals were not there to stop them. White children now grow up hearing the evil white man story as white children used to grow up hearing stories of Jack and the Beanstalk, Goldilocks and the Three Bears, and the Gallant Tailor. Since this new story, the story of the evil white man, is at the center of our modern civilization — it is in fact the moral essence of our civilization — we should study this new story and try to discover why liberals consider this new story so much more important than the old story from the Bible.

In a rare moment of moral clarity the decadent French novelist Andre Gide said —

“I don’t believe in the Devil; except that–and here’s what bothers me–whereas you can serve God only if you believe in Him, the Devil does not require you to believe in him before you can serve him. On the contrary, he is never so well served as when he is unperceived. It’s always to his interest not to let himself be recognized; and there, as I said, is what bothers me: to think that the less I believe in him, the more I strengthen him…” The Counterfeiters

The liberals do not believe in the devil, which makes it quite easy for the devil to make them do his will. You can’t resist someone when you don’t acknowledge his existence. The devil imposes his will on the liberals, taking advantage of the fact that their intellectual pride will not allow them to admit they slavishly obey an intellect superior to their own. And that is the important fact about the new story of the European people: It is a story confined within the parameters of analytic reason, because the devil is a philosophy major. He excels in the dialectic, but he has no poetical gifts.

Once upon a time this old hag is said to have crossed the moor, driving before her a flock of geese, which she proposed to sell to advantage at a neighbouring fair; –for it is well known that the fiend, however liberal in imparting his powers of doing mischief, ungenerously leaves his allies under the necessity of performing the meanest rustic labours for subsistence. The day was far advanced, and her chance of obtaining a good price depended on her being first at the market. But the geese, which had hitherto preceded her in a pretty orderly manner, when they came to this wide common, interspersed with marshes and pools of water, scattered in every direction, to plunge into the element in which they delighted. Incensed at the obstinacy with which they defied all her efforts to collect them, and not remembering the precise terms of the contract by which the fiend was bound to obey her commands for a certain space, the sorceress exclaimed, “Deevil, that neither I nor they ever stir from his spot more!” The words were hardly uttered, when, by a metamorphosis as sudden as any in Ovid, the hag and her refractory flock were converted into stone, the angel whom she served, being a strict formalist, grasping eagerly at an opportunity of completing the ruin of her body and soul by a literal obedience to her orders. – Walter Scott, The Black Dwarf

Nothing of an analytical nature upsets the devil. He laughs at the modern churches, because they are citadels of rationalism, perfect dwelling places for satanic liberalism. It is incarnational Europe that Satan fears and hates, the Europe created by human hearts connected to Christ’s divinely human heart. The poetry of that union is diametrically opposed to the rationalism of Satan. Which is why the new story of Western civilization, the satanic narrative, must continually harp on one note: The incarnational Europe of the white man was evil. As we listen to that narrative over and over again we realize something else about Satan that he would prefer to be kept secret – he is a bore, and the world he has set up through his liberal adherents is a dull, flat, insipid world in which the banality of Satan’s new world order stands in sharp contrast to the old world of Christian Europe where the poetic of the cross of Christ took men to the heights of heaven, far from and opposed to Satan’s kingdom of evil.

Macbeth discovered, too late, the banality of evil:

Tomorrow, and tomorrow, and tomorrow,
Creeps in this petty pace from day to day
To the last syllable of recorded time,
And all our yesterdays have lighted fools
The way to dusty death. Out, out, brief candle!
Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.

How could it be otherwise? Satan’s rational world has no soul, no poetic; he is like the authors of the modern novels. Their characters wallow in the pigsties of racial and sexual Babylon while proudly proclaiming that they have discovered something new and wonderful. But Satan’s world is not new and wonderful, it is as old as original sin: “Ye shall be as gods,” was Satan’s promise. Do the modern Europeans wallowing in their Babylonian pigsties resemble gods?

If we stay focused on that essential fact about the devil, his hatred for the incarnation, we can understand why there is such unremitting hatred for the European people in the ranks of the Christ-hating liberals and the colored barbarians. In the past Christ was incarnate in the Europeans’ civilization, and in the present there is always the danger of a white resurgence. The people who once were the Christ bearers could become the Christ bearers once again. Hence, eternal hatred of the white is the moral essence of Liberaldom.

The church men have renounced the old incarnational Europe and the men and women who championed it. And they have renounced, for good measure, the white people of this generation and the white people of every future generation. This is called saving Christianity by eliminating the cultural baggage of a racist past. But white people cannot be dismissed as collateral damage in the great battle to save propositional Christianity. By denouncing incarnational Europe in order to save their speculative theologies, the church men have handed organized Christianity over to Satan. He can make the church men jump through any Babylonian hoop he wants them to jump through if the faith belongs to the men of reason. One of the devil’s favorite gambits is the hatred gambit. He knows that a man who does not hate where he should hate cannot love where he should love; therefore, he tells the white man, through his liberal adherents in church and state, that it is wrong to hate, thus cutting the white man off from any spirited attack on the devil and his minions, because, after all, it is wrong to hate. But at the same time that white men are being bored to death with platitudes about the evils of hating, the colored races are being given special dispensations to hate white people. Every true European hates the devil and his minions and loves his people. If he ceases to hate the former he will also cease to love the latter, and he will become a man of shadows, easily manipulated by the Devil. We do not have a less hate-filled world now that the white man no longer hates. We have a world filled with hate, the wrong kind of hate. The antique Europeans hated all those who opposed His reign of charity; their hatred stemmed from love. The modern liberals and the colored savages hate everything that stinks of the incarnate God. Where do we find charity and mercy now that the Christian European has left the world stage?

In the absence of the Son of Man and the people who made him part of their racial hearth fire, charity and mercy have become abstract concepts without a local habitation in a flesh and blood people. And abstract charity is not charity at all – it is the tool the rationalists use to kill genuine charity. Abstract charity kills unborn babies for the “good” of the mother and permits black savages and Moslem jihadists to kill white people under the guise of charitable and compassionate inclusion. Real charity, the charity of St. Paul, is as a sword unto the wicked and an outstretched hand of relief to the meek, who, in a world without charity, are at the mercy of those who have no mercy: The liberals and the colored heathens.

The liberals have followed Satan by making things that are evil in the poetical realm of existence (which is reality) into virtues in the abstract, philosophical realm of unreality. Thus multiculturalism, which entails the worship of the black savage and the injection of Moslems, Hindus, and every other anti-Christian sect into the European nations, is taken as a self-evident good, while the worship of the Christian God in and through the people of our racial hearth fire is looked on as an unmitigated evil. Such is the perverted ethos of a world based on philosophical speculation and pure logic. We have rationally and logically speculated our people and our God out of existence.

It is my unalterable belief that no white man who has a heart that still lives can tolerate the multicultural kingdom of Satan on hearth. He will instinctively hate the liberals and the colored heathens. But we must go farther; hating the devil and his minions is only the beginning. Where can the white man find the God of love? Most men are ahistorical; they depend on church and state to preserve all the history they need in order to live. But church and state are against the incarnate Christ of European history. The white everyman is told, ad nauseum, that the Christ of old Europe never existed; he was an evil projection of an evil people. The new Christ is a multicultural, multi-religious Christ, who is much more comfortable amongst colored heathens and Christian atheists than he ever was with European racists. Julia Ward Howe’s dream has become a reality. The liberal Christ only appears to Europeans in the guise of a Unitarian, white-hating multi-culturalist. So the question remains: How can the European everyman come into contact with the living God, the God of old Europe? It’s up to those few who have not lost contact with old Europe to bridge the gap between Christian Europe and the lost white men of modern Europe. It seems hopeless to bridge the gap when church and state are opposed to incarnational Europe, but charitable rancor, the charitable rancor of the Christian European, is a powerful force. It is a rancor rooted in the love of Christ and the hatred of Satan. If we refuse to let that force be siphoned off into little rivulets of philosophy or Emersonian platitudes, there is more than a slight chance that the liberals’ pleasure dome will start to crack. Despite all his advantages — he is a materialist in a materialist age — Satan has that one great disadvantage: He is a boring fellow and his adherents are boring. Do we really prefer Claudius to Hamlet? Chauvelin to the Scarlet Pimpernel? The poetic of the European people, the story of the incarnate God, is now and always shall be the antidote for the liberals’ poisonous narrative of the ‘evil white man.’ +

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