Reclaiming Our Ancestral Home

“They were but four in all, but to the panic-stricken weasels the hall seemed full of monstrous animals, grey, black, brown and yellow, whooping and flourishing enormous cudgels’ and they broke and fled with squeals of terror and dismay, this way and that, through the windows, up the chimney, anywhere to get out of reach of those terrible sticks.” – The Wind in the Willows

It’s been quite a few years since I’ve been on a train, but in my twenties I used to ride the train a great deal, and as a consequence I knew, during that period of my life, a great many people for twenty minutes. Most of those people have faded from my memory, but the memory of one old man with whom I shared a short train ride has stayed with me my entire life.

The old man got on the train a few stations after I did. He wasn’t walking very steadily, and sort of half-fell into a seat near the front of the train, which happened to be next to me. After one or two stops the old man started talking, half-facing me and half-facing no one. “I used to have a top. It could spin around and around. Now I don’t have it anymore. I just can’t make sense of it anymore. I wish I had that top.”

As a self-professed romantic and a reader of old books I may be accused of over-romanticizing and over-dramatizing the ramblings of a senile old man, but I thought then, and still think so now, that the old man, on the brink of that other world, “The undiscover’d country from whose bourn No traveler returns…,” was trying to set his soul aright by going back to his childhood when things did make sense. It’s akin to what Aloysha Karamazov, whom I quoted a few weeks ago, said about the saving power of a happy memory from our childhood.

There is no conflict between our Lord’s words: “Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven,” and St. Paul’s injunction to give up childish things. Our Lord is talking about a non-abstracted, humble, uncynical comprehension of existence. It was the little children and the children at heart who were able to see and appreciate Christ’s divine humanity. St. Paul became a child of wonder himself when he became a Christian; he was against childishness, not childlikeness.

A spinning top might be the type of childishness that does not enter the kingdom of heaven, but I was there when the old man talked about the top. And it seemed to me that the top represented much more to the old man than a spinning top. It represented the home of his childhood and all the good memories of his childhood. It’s possible the longing I thought I detected in the old man’s voice was just my imagination, but I like to think the longing was real, that it was a sign of a man reaching out to God through the lifeline of his childhood.

Even if I’m wrong about the old man’s longing, it is still clear, from our own experience of life and our Lord’s words about little children and the kingdom of heaven, that a childlike comprehension of existence is indeed the lifeline to God. And it also seems clear to me that Satan’s greatest desire is to destroy the humanity in men by destroying their childlike faith in the things of the spirit. Satan wants men to “grow up,” not in the Pauline sense, but in the Darwinian sense. He wants men to evolve, to think faith in Christ is infantile while faith in science, the intellect, and the black man is mature and adult. And Satan has been remarkably successful. Satan’s minions have built Liberaldom on his hatred; finding a man in Liberaldom who still has a childlike faith in Christ is like finding a needle in the proverbial haystack.

Liberal childishness is opposed to the childlike qualities in men. Childishness is selfishness, cruelty, and egotism. Institutionalized childishness is the permanent state of liberal adolescence. Liberals hate the childlike qualities of the spirit, but love the fleshpots of adolescence. They have made adolescence the permanent state of modern man. We are constantly encouraged to use every means possible to stay physically, emotionally, and spiritually in a state of childish adolescence. But we can’t know the true God in a permanent state of adolescence, which is why liberals and halfway-house Christians worship Negroes and have tea with Buddhists and tree-huggers; they have left the God of their European childhood behind so they must cling to the bloodthirsty, childish gods of the barbarians and the pagans.

Before Liberaldom existed there was Christendom. And every time a stone from the walls of Christendom was removed, it was removed in the name of “removing a prejudice.” The European Christian’s belief that a man’s skin color was more than skin deep, that it formed a vital part of his soul, was a “prejudice” that the white man had to overcome so that Christendom could become Liberaldom. The white man’s abhorrence of race mixing died hard, but eventually under the unrelenting propaganda of the “We-must-progress-beyond-prejudice” clergy inside and outside the church, the European people started to “progress.” And when the racial stone was removed, every other stone forming the walls of Christendom came tumbling down. Legalized abortion, homosexual marriage, and widespread sexual promiscuity all came as a result of liberal tampering with the soul of man through race-mixing. And the liberal felt licensed to commit his outrages, because he rejected the God of his European childhood, Jesus of Nazareth, for the cruel gods of his childish adolescence, the gods of color.

When the Christian God is invoked by the modern Babylonian Europeans, He is only invoked in a supporting role; the colored gods are the reigning deities. A people who still believed in the truth of the Christian fairy tale would not place the dragons and the devil’s minions, the dark men, in the role reserved for the Christian hero and his God.

In that wonderful European fairy tale, The Wind in the Willows, Toad, through his childish, irresponsible infatuation with modernity in the form of the automobile, nearly loses his ancestral home and almost destroys his friends’ land of the “evening lingerings.” But Toad Hall is saved thanks to Toad’s three stalwart friends, Ratty, Badger and Mole, who believe in their childlike hearts that good conquers evil, no matter that the forces of evil are numerically superior, when good men fight with a clear moral purpose. The Wind in the Willows is a fairy tale, but it is also a spiritual history of the European people. If we make every issue in life subject to the moral arbitration of the democratic process, the Europeans will always lose, because they are and always have been numerically outnumbered by the barbarian hordes. But a few Europeans of spirit were always enough, and always shall be enough, to keep the barbarians away from the sacred ancestral halls of Europe. It is only now, when the descendants of Ratty, Mole, and Badger have ceased to believe in their people and their God that they have turned Toad Hall and the land of evening lingerings over to the stoats and weasels. I even heard a report that Ratty’s great grand-daughter (thank God he is not alive to see it) is marrying one of the stoats and will be living in an apartment in Toad Hall; the old ancestral home has been turned into condos.

All wars, if we look below the surface, are religious wars. And no war is lost until the people of one side lose faith in their cause. The Southern people didn’t stop being Southern in 1865 after their defeat on the battlefield; they stopped being Southern in the 1950’s when they lost their moral certainty that their ancestors and their ancestors’ God were worth fighting for. But the Southern people and every European with evening lingerings in his soul should have the moral certainty that his fight for a white Christian Europe is moral and just. To concede one inch of the high ground to the liberals is morally indefensible and will make cowards of every white European.

What is the liberal, halfway-house Christian case against the antique European people? That they didn’t live up to the tenets of Christianity? Well, if we judge by divine standards then the European people did not live up to their professed faith. But what if we compare the antique Europeans to the utopians? By any comparative Christian measure the antique Europeans differ from the modern utopians as heaven differs from hell. But of course the liberal utopians think hell is heaven.

And always the race card is used by pope, minister, doctor, lawyer, witch doctor, and Indian chief to show that the European has not been Christian in the past and therefore deserves to be exterminated. Who is defining Christianity? Should it be the liberals, who don’t believe that Christ was the Son of God, and the halfway-house Christians, who have reduced Christ to a glorified Mahatma Gandhi? No, the people who took Christ into their hearts and their homes, the antique Europeans, are the people who should tell us what the “good Christianity” is. And they have told us through their culture.

In the European past, which is only dredged up by the liberals so they can vilify it, the great Christian heroes were men who defended their own against barbarians. The man who did not defend the hearth fire was an outcast from Christian society. And the man who mixed his blood with the heathen was considered to be worse than a heathen because the heathen never knew Him and therefore could not be convicted of knowingly defacing the image of God in man. Life was about the soul in old Europe. The antique European took his whiteness seriously, because he was not a blasphemer who felt he could tinker with human souls in order to remake God’s world into man’s world.

Modern liberal Europeans are so used to correcting and rebuking God that they never even consider why, if divinity and racial integration are synonymous, a loving God created separate and distinct races. And the halfway-house Christians never consider why the people who gave them their Christian churches, their Christian art, and their Christian traditions failed to understand anything about race until satanic liberals came along to inform them. Nothing in the New Babylon can stand up to the bar of truth. But then the liberals know that. It’s all about who shall rule, Satan or Christ. The liberals and their halfway-house Christian dupes who rubber stamp whatever they say have decided that Satan must rule. The European of the old stock has also made his decision. Our ancestral homes in the land of evening lingerings will not be won back by integrating our faith or our race; they will only be won back by Europeans with a childlike faith in the God who wove Himself into the great, and everlastingly true, European fairy tale. +

A Dwelling Place

“If that’s in your mind, let me tell you that both in law and in religion there is a debatable land not subject to the common rules.” – John Buchan in The Free Fishers

John Buchan, that marvelous Scottish writer of the 1930’s, seems all but forgotten now in post-Christian, post-human Europe, but he was immensely popular during his time and would be deservingly popular today if there were any genuine Europeans left alive. One of his favorite literary devices was to take a romantic fellow, who made his living at some type of scholarly profession, and plunge him into an adventure in which a hero was needed to save Britain from imminent danger. In The Free Fishers, for instance, the hero, a young Scottish clergyman named Anthony Lamas, must prevent a French attempt to assassinate the prime minister of Britain (the novel takes place during the Napoleonic Era). In order to save Britain, Mr. Lamas must overcome his donnishness; he must leave abstractions behind and live life in earnest. He is able to do just that because he loves a young innocent woman, always a wonderful antidote for donnishness.

From women’s eyes this doctrine I derive;
They are the ground, the books, the academes
From whence doth spring the true Promethean fire.

Buchan’s Europe is dead and gone, but we can still take something from his adventure tales. That precious something is the knowledge that we cannot live life in the abstract, because in the abstract there is no living God and no genuine love. Buchan’s heroes follow in Hamlet’s train. They must leave their Wittenbergs and become integral, Christian men. And they become such men by doing what Christ did: they suffer for and with other human beings.

Christianity still exists in the abstract, but now that Christian Europe is extinct it no longer has a local habitation and a name. The few individuals who still hold to the Christian faith in the abstract are incapable of transmitting it, because they cannot place Christ into a human dwelling. And human beings must see God in His humanity if they are ever going to know and love Him. Christian Europe provided the house in which the Savior could come and be known by His kinsmen and His subjects.

The great sin of the Christian churchmen is their apathetic attitude towards, and often hostility to, the horizontal plane of the cross. That horizontal plane of the cross is often described disparagingly as the cultural element in Christianity; it is the element wherein we poor mortals live and breathe. The Europeans spread the horizontal plane of the cross across the entire earth. And it seems to me that the modern churchmen, in the name of some new, rationalistic, scientific, hodge-podge, Christian-Buddhist, syncretistic faith, have removed the horizontal strip of wood from the cross to make it the new tower of Babel. In the new faith, you don’t conquer through the cross, you conquer by building a Tower of Babel over the ruins of Christian Europe.

Reading a Buchan novel is both exhilarating and depressing. It is exhilarating, because when the hero fights for his country he is fighting for something greater than himself, he is fighting for a Christian people. And when he loves, his love is sanctified, because the object of his love is not a modern Cybele, a she-goddess who must be obeyed, she is a Christian woman firmly ensconced at the foot of the cross.

And of course one is also depressed when reading a Buchan novel because of the fact that the world depicted no longer exists. We have returned to pagan Rome, which had room for Greek philosophers, pagan poets, Cybele, Mithra, and a whole pantheon of Greco-Roman gods, but no room for the Christ, the Son of the Living God. From a Christian standpoint we have not, as the liberals tell us, evolved to a higher state of humanity. We have de-evolved, we have sunk to a level below the beasts.

The descent of the white man has brought on the age of technological savagery. Men with the morality of beasts of the jungle are in charge of the world. And the young whites are trained to live life as an abstraction; they are told there is no such thing as a white European, so it follows logically that there are no European causes for which to fight. Nor is there such a thing as an individual created in the image of God, so individual members of the human species can be sacrificed in the womb in order to facilitate living conditions for generic humanity.

The greatest evil that can befall a man has fallen upon the white man. He no longer believes that “Life is real! Life is earnest!” He cannot love his God, his country, or other human beings, because he has become an abstraction to himself. One is left with a series of what-ifs. What if the white man could begin to hate again? What if he could begin to love again? He could save his soul and become a man again, but in order to do that he must break free of his mind-forged world of abstractions.

I can no more fathom why the white man prefers his abstracted existence to the life depicted by Buchan than I can fathom the concept of infinity. Ultimately I don’t want to fathom it. Even if there are no white men left in the present, there are still white men in the European past. They were true soldiers of the spiritual life that a man could love and revere. And if we love the heroes of old we are not that far away from emulating them.

By the latter half of the 20th century, most of the Christian churches had abandoned the “fairy tale” elements of the Old Testament and were in the process of reworking the New Testament story as well, to make it more compatible with the modern world. Such demythologizing of the Christian faith goes against the traditional faith of the European. It was the European who believed in fairy tales. His world was the world of evil magicians, malevolent dragons, black knights vs. white knights, and a personal savior who redeemed mankind from a personal hell presided over by a personal devil. The European’s art, his social structure, and his government all reflected his struggle to live out the fairy tale of the Hero God who defeated the devil. Now it’s as if the devil has cast a spell over the European people. They believe Christian Europe was a bad dream and modern Satania is the only reality. And there is a very real, clear and present danger that the few remaining faithful, those who believe in the fairy tale faith, will start to doubt the existence of Christian Europe and the God who once reigned in that land.

Is there any hope, or must we all become faithful followers of our satanic big brother? I come back to the late 19th century and early 20th century adventure tale, which was an instinctive attempt by great European authors, such as Buchan, to save the fairy tale faith in Jesus Christ. In Buchan’s Europe, men and women lived real lives, not abstracted zombie-like existences, because their people and their nation were connected to the living God. The Europeans perceived life as a fairy tale, because the spirit of God was in them. Let the liberals mock on. The faithful European will live life according to the code of Fairyland. In that world, which is the real world, the faithful heart always triumphs. Our King is calling us to clean out the vermin and restore Castle Europe. We cannot say no. +

God’s Fairy Land

“Before the railway came to Cornwall and killed the fairies...” – H. V. Morton In Search of England

Writing during the last days of Christendom, C. S. Lewis gave us, in the marvelous image of the wardrobe, a last glimpse of what it was like to live in Christian Europe. The ancient European did not see life on this earth as a life separate and remote from God’s kingdom of heaven. “Behold the kingdom of God is within you,” was a reality, not just a theory, to the pre-modern European. Like the Old Testament Hebrews and the children in C. S. Lewis’s novel, the ancient Europeans felt that the wall between God’s Fairy Land and this earth had a door through which the intrepid Christian and the pure of heart could go.

This traffic back and forth between Fairy Land and Europe was quite irritating to Satan, because Old Scratch works best with men and women who cannot see the door or climb over the wall between God’s Fairy Land and Europe. Satan’s task then was to fortify the wall and bolt the door between heaven and Earth. And to give the devil his due, he has done an excellent job of it.

While not discounting every single story in which Christian men and women have claimed to have seen Christ, the blessed Virgin Mary, an angel, or some particular saint, I must state that I am not talking about such revelations when I say that the ancient Europeans felt themselves to be intimately connected to God in a way that the modern European, even if he is an avowed Christian, is not. The pre-modern European was connected to God in the way the old prayer books suggest: “In Him, with Him, and through Him”; through our common humanity and through our common blood, the Europeans who believed gained access to the door that linked His realm to our world. And whenever the European let the image of His divine humanity become obscured, the European found himself groping in the dark, unable to find the door to His world.

It was an article of faith to the Enlightenment philosophers that there was no door between the wall of God’s Fairy Land and man’s earthly realm. And the modern European takes his blasphemies a step further. He declares there is no Fairy Land beyond the wall, nor anything else. The liberal says (speaking only figuratively, you see, because he knows there is no anthropomorphic-type god), “God bless the wall without a door and without anything beyond it.” He even writes sacred words on the wall: “There is only the wall of Nature, and we are all governed by the laws of Nature; glory be to Nature, which has always been and always shall be, Nature without end, (speaking metaphorically, of course) amen.”

The restoration – I don’t say ‘renewal’ because we have long passed the stage of a renewal – will not come from the Christian churches. The building of Christendom was done by the European Everyman who tried in his own humble way to live the Gospel. The rebuilding of Christendom will also be accomplished by the Christian, European Everyman. The faith that moves mountains will not come from the clergy because their faith is a constricted faith. They have settled for an anemic, technocratic faith instead of a faith in the God of Fairy Land.

Because the technocratic faith, the faith in systems and syllogisms rather than Christ, is the reigning faith of the modern European, I have been forced to ponder the question of ‘why’. Why does the modern European prefer the technocratic faith to a faith in Jesus Christ? There seems to be two reasons:

1) The St. Augustine dilemma. Augustine tells us in his Confessions that he had great difficulty in accepting the truth of the Gospels because they seemed intellectually inferior to the Gnostic philosophers he was studying. The idea that the Christ story is stupid and inferior to the philosophical systems of the Greeks and other assorted “experts” is a golden oldie of a heresy, but the modern European has bought more copies of the old album than any of his heretical progenitors. The Catholic theologians and their Protestant rivals never could get rid of the uncomfortable feeling that the pagans were smarter than Christians. For that reason their faith in Christ was always couched in the language of the Greek experts. Only the Christian poets and the Christian peasants looked at Christ without the Greek ‘extras,’ which is why the poets and the peasants were perceived as being too dumb to be taken seriously. In modern classrooms and seminaries, the faith of the poet and the peasant is seen as relevant only because of what such a faith tells us about "the unconscious and man’s need for a faith that is something greater, and greater always means impersonal, than the narrow, sectarian faith of the Gospels."

2) Technological wizardry holds out the promise of a God without the Cross. Christ promised us eternal life in Fairy Land with the proviso that we take up our Cross and follow Him. “A cross can be a beautiful thing.” “Not so,” say the modern purveyors of wizardry; “We can show you the way to Paradise on this earth without the Cross.” “It’s a deal!” cry the Brave, New World Europeans. But there is always a cross, and the wizards’ promise of a cross-free existence is a lie. Tragically, the modern European believes the lie and seeks to construct a world where faith in the Cross of Christ is always deconstructed and syllogized into nothingness.

Against the new wizardry stands the Christian poets, with Shakespeare leading the vanguard. "The cross of Christ is greater than the syllogisms of the philosophers. Only those who pick up their cross and follow Him will dream dreams and see visions of God's Fairy Land beyond the wall."

One of my favorite movies is called The Luck of the Irish, which stars Tyrone Power. The main character (Power, of course) very early in the movie does a favor for a leprechaun. Throughout the rest of the movie the leprechaun tries to repay the favor by showing Tyrone Power that the modern Amazonian woman he is engaged to is not the woman he should marry. The leprechaun tries to get Power to see that a particular Irish village girl, very feminine and very old-fashioned, is the girl he should wed. When it appears that the leprechaun has failed in his efforts, he says, “I offered you gold [meaning the Irish lass of course]. I cannot help it if you preferred a pebble.” That Irish parable sums up the modern European tragedy. Christ was the gold the modern European was offered, but instead the modern European preferred the pebble of technological wizardry. There is no love, no honor, no life in the new European religion. And there will be no such thing as a European unless the European opens the door to the thatched cottage that leads to God’s Fairy Land. +

In Spite of Doom

The way is long, my children, long and rough –
The moors are dreary and the woods are dark;
But he that creeps from cradle on to grave,
Unskill’d save in the velvet course of fortune,
Hath missed the discipline of noble hearts.

-- Walter Scott

There is a point in Shakespeare’s play, King Lear, when Edgar, the faithful son of Gloucester, feels that he has nothing left to fear from existence because he has reached the lowest rung on the existential ladder. And he has good cause to think as he does. He has, in a few short days, gone from a princely state to that of an outcast and a beggar.

Yet better thus, and known to be contemn’d,
Than, still contemn’d and flatter’d, to be worst.
The lowest and most dejected thing of fortune
Stands still in esperance, lives not in fear.
The lamentable change is from the best;
The worst returns to laughter. Welcome, then
Thou unsubstantial air that I embrace!
The wretch that thou has blown unto the worst
Owes nothing to thy blasts.

But then he sees his blind father, who, having had his eyes gouged out for loyalty to the King, is being led by an old man.

But who comes here?
My father, poorly led? World, world, O world!
But that thy strange mutations make us hate thee,
Life would not yield to age.

Edgar then concludes:

O gods! Who is’t can say, “I am at the worst”?
I am worse than e’er I was.

With Edgar’s wise observation before us, we will refrain from saying that the white, Christian, European has reached the depths of Godforsakenness. Instead, we will claim he is worse, much worse, than e’er he was. And where was the European?

The answer might surprise you. For approximately 1300 years prior to the 20th century the European lived in a fairy land. In this land, beautiful and virtuous princesses were rescued from fire-breathing dragons by handsome, brave knights. Third dumb brothers who were full of the charity that never faileth became rulers of kingdoms, and the Crowned King of Fairy Land, Jesus Christ, reigned in the hearts of His subjects.

Now, it would be quite easy to refute my preposterous assertion that European man lived in Fairy Land for 1300 years. One need merely cite the external evidence. During the years I claim the European lived in Fairy Land, we see, when we look with the eye, the all-too-familiar sins: murder, adultery, lust, theft, etc., ad nauseum. What then is different about the European? Well, nothing is different, according to a certain theological school which claims there is the city of God, which consists of the Christian Church, and there is the city of man, in which sinful men endure their brief tenure on earth. But that theory was hatched before the fairy tale began. Are not we, as Christians, obligated to abandon theoretical truth when it conflicts with actual truth? And the actual truth is, if we look at the internal evidence that can be seen by looking through the eye, that the European Fairy Land did exist. In the souls of the Europeans something was born that never existed in any people before or since. A faith was born and came to fruition.

Someone from completely outside the European tradition can see the distinctiveness of the European culture, although he wouldn’t have any appreciation for it, and someone from within the European tradition can appreciate the distinctiveness of European culture. But those liberals who have retained the material comforts of European civilization while abandoning the ancient faith cannot see the Fairy Land at all.

God so loved the world that He gave us His only begotten Son. And that Son drank the cup to the dregs; He experienced everything that we experience, even the Godforsakenness of the world. But He overcame the Godforsakenness of the world through faith. And what the European tried to do was to build a civilization, despite the fact that the religious experts tell us there is no such thing as a Christian civilization, in which the feeling of Godforsakenness was transformed into faith. The European experience reads like a great religious novel. We see in the lives of ordinary Europeans and in the art of extraordinary Europeans the working of divine grace.

Now we come to the liberals. They no longer look at life through the eye. They see with the eye and they see only externals. Only the empirical, physical fact counts with them. They see no need to look for the Fairy Land behind the external world because they believe the external, natural world is all the world there is. And that world is Godforsaken. In fact, the liberals have institutionalized Godforsakenness, because a world founded on the a priori conviction that there is no personal God above nature is a closed world, devoid of God’s grace.

Of course the European Fairy Land existed in the hearts of individual Christian Europeans. Outwardly, it appeared that they were like unto other non-European human beings. But when one sees some outward manifestation of the vision contained in their hearts, one realizes that the difference between the European and the non-European was a difference between heaven and hell. (1) And I say between heaven and hell rather than between heaven and earth, because after the coming of Christ there is no possibility of an intermediate pagan civilization such as the Greek worshippers are always trying to institute.

A people that will not have Christ will have Satan. Liberaldom is a perfect example. What has been the end result of trying to find some kind of compromise god? We have Satan for a god, and he has bestowed his benediction on legalized abortion, the worship of the golden calf, and the worship of the colored races. Such is the modern world of liberaldom.

There are times in a Christian’s life when he feels an overwhelming sense of God’s presence. But there are times when a Christian feels forsaken by God. Like the Ancient Mariner, he laments:

O Wedding-Guest! this soul hath been
Alone on a wide wide sea:
So lonely ‘twas, that god himself
Scarce seemed there to be.

In a Christian society there are so many unseen forces at work, primarily other Christian souls in union with Him, that come like “ministering angels” to aid the Christian in his hour of need. And the struggling Christian emerges, with the aid of often unseen and always unsung kindred Christian souls, from the dark night of the soul into the light of Christ’s love. But when so many human souls have said in their hearts that Christ be not risen, a Christian who still clings to the faith inevitably spends a good deal of his time battling his feeling of the Godforsakenness of the world. He starts to feel like Tirian in C. S. Lewis’s book, The Last Battle, who wonders why God’s grace is not working as it’s supposed to and as the old stories say it works:

He thought of other Kings who had lived and died in Narnia in old times and it seemed to him that none of them had ever been so unlucky as himself. He thought of his great-grandfather’s great-grandfather King Rilian who had been stolen away by a Witch when he was only a young prince and kept hidden for years in the dark caves beneath the land of the Northern Giants. But then it had all come right in the end, for two mysterious children had suddenly appeared from the land beyond the world’s end and had rescued him so that he came home to Narnia and had a long and prosperous reign. “It’s not like that with me,” said Tirian to himself. Then he went further back and thought about Rilian’s father, Caspian the Seafarer, whose wicked uncle King Miraz had tried to murder him and how Caspian fled away into the woods and lived among the Dwarfs. But that story too had all come right in the end: for Caspian also had been helped by children—only there were four of them that time—who came from somewhere beyond the world and fought a great battle and set him on his father’s throne. “But it was all long ago,” said Tirian to himself. “That sort of thing doesn’t happen now.” And then he remembered (for he had always been good at history when he was a boy) how those same four children who had helped Caspian had been in Narnia over a thousand years before; and it was then that they had done the most remarkable thing of all. For then they had defeated the terrible White Witch and ended the Hundred Years of Winter, and after that they had reigned (all four of them together) at Cair Paravel, till they were no longer children but great Kings and lovely Queens, and their reign had been the golden age of Narnia. And Aslan had come into that story a lot. He had come into all the other stories too, as Tirian now remembered. “Aslan—and children from another world,” thought Tirian. “They have always come in when things were at their worst. Oh, if only they could now.”

Yes, that’s it. If only we could say to ourselves – and believe it: “God’s grace can work for us like it did for those other Europeans.” I have before me one of those nationalist publications dating back to 1979. In one article the author confidently asserts that white people are waking up and are not going to tolerate the black invasion any longer. And still, some 29 years later white people have not stopped the black invasion. But what if white people were to open up those channels of grace that our ancestors used? Then slowly, but in countless unseen ways, the tide will begin to turn in America and throughout Europe. ‘All things are possible in Him and through Him’ was the motto of the European Fairy Land.

But we have to align ourselves with the ethics of Fairy Land if we would restore Christian Europe. In Fairy Land, which is the European’s land, a man’s whole life is a prayer to God. His political activity, his leisure activities are all forms of prayer. When the European broke with Fairy Land he left the integral prayer-filled life behind and became a dislocated man. You can’t pray to liberals to save you from liberalism. And that is what the white neo-pagan and the conservative constitutionalists have been doing for the past 40 years. Prayers such as, “Let me be part of liberaldom," do not receive divine sanction. The Christian European’s prayer is a different one: “Oh Lord, give us the strength and courage to restore Christian Europe.” God’s grace cannot be seen under a microscope, but it is the only remedy for European man. +
_____________________

(1) If a man were to go back in time and observe William Shakespeare as he went about his day, I don’t think he would observe Shakespeare doing anything different from other human beings. But of course Shakespeare was different; he was extraordinarily different because of his heart and because of his vision. And that is the case with the Europeans who lived during the Fairy Tale Era of Europe. They might appear to be similar to the men and women of color if one simply observed them going about their daily lives, but if one looks into their hearts and sees life through their eyes, then, oh what a difference there is between one people and another.

Beyond the Cruel Thorns

The Briar Wood by Edward Burne-Jones

After many, many years a brave young prince came into that land. An old man told him the story of the thicket of thorns, and how a beautiful palace stood behind it in which a very beautiful princess, named Rosebud, lay sleeping along with all her court. He told, too, how he had heard from his grandfather that many, many princes had come and had tried to break through the thicket, but had become entangled in the cruel thorns and perished.

But the young prince said, “I am not afraid. I will go and see this lovely sleeping beauty.”

Writing in 1944 Herbert Butterfield made the point in The Englishman and His History that whenever the English had a revolution it was to restore their “ancient Saxon liberties.” Butterfield goes on to say that no two Englishmen could agree on the exact starting date of the ancient Saxon liberties, nor could any two Englishmen agree on exactly what the ancient liberties were. Nevertheless, the English people always rebelled in the name of the ancient liberties. Butterfield thought that this uniquely English way of rebelling had been very beneficial to the English people, because by citing the ancient liberties when they revolted they always kept a bridge to the past. Dickens described the very conservative English style of change in Nicholas Nickleby:

The first act of Nicholas, when he became a rich and prosperous merchant, was to buy his father’s old house. As time crept on, and there came gradually about him a group of lovely children, it was altered and enlarged; but none of the old rooms were ever pulled down, no old tree was ever rooted up, nothing with which there was any association of bygone times was ever removed or changed.

In contrast to the English, the French, in 1789, burnt all their bridges to the past. And in every subsequent revolution they revolted in the name of the future, not the past. The French revolutionists were the forerunners of the modern liberal who asks, “Why should we maintain bridges to the past?” We should not, if we believe as the liberals do that in the past is racism, sexism, puritanism, etc. But if we believe that the past contains the social customs and codes of behavior that stemmed from Christianity, then we as Christians should want to maintain the bridges to the past.

Unfortunately what Butterfield admired in the English people, an innate conservatism that kept them connected to the past, no longer exists in the English people. They have joined the French, the Americans, and the rest of the European people who have jettisoned their pasts in the name of an utopian future. The principles of the French revolution are now the principles of every European country.

The essence of the French Revolution was its godlessness. Reason, who, as Unamuno tells us, is always a whore, was made into a goddess, and abstract humanity was triumphant over the individual men of flesh, blood, and bone.(1) Speaking for the opposition was Edmund Burke: “I hate abstractions,” and Sir Walter Scott:

An established system is not to be tried by those tests which may with perfect correctness be applied to a new theory. A civilized nation, long in possession of a code of law, under which, with all its inconveniences, they have found means to flourish, is not to be regarded as an infant colony, on which experiments in legislation may, without much danger of presumption, be hazarded. A philosopher is not entitled to investigate such a system by those ideas which he has fixed in his own mind as the standard of possible excellence. The only unerring test of every old establishment is the effect it has actually produced, for that must be held to be good, from whence good is derived. The people have, by degrees, moulded their habits to the law they are compelled to obey; for some of its imperfections, remedies have been found, to others they have reconciled themselves; till, at last, they have, from various causes, attained the object which the most sanguine visionary could promise to himself from his own perfect unembodied system. (cited in The Conservative Mind as: Lockhart, Scott, III, 305-6)

Whenever the satanic principles of the French Revolution predominate, there is race-mixing and atheism. They are inseparable, because Satan hates the incarnate, Christian culture of the European people. Faith can not exist in the abstract. It must have a local habitation. It must take root in a people. If there is no such thing as a distinct people, then there can be no distinct God. Genuine, concrete, non-abstract human beings are the conduits for God’s grace; generic humanity is without grace. The Europeans no longer see Christ as the one true God because they no longer see anything in the particular. Abstracted, desiccated liberals do not see Europeans as a unique people with a special heritage. And they do not see the Christian God as a unique God separate from all other gods. There are no distinctions! Everything and everybody has been blended into a universal melting pot. But of course “some are a little more equal.” In the absence of Christianity, the unbrave rationalists rule without mercy or pity:

The Législatif had not been long in session when tidings of the great negro rising in San Domingo began to arrive in France; tidings coupled with frantic appeals for aid which grew in intensity and volume. Blanchelande’s initial report on the situation estimated six thousand regular troops, fifteen thousand stand of arms, and an immense matériel of war as the absolute minimum required to save San Domingo from destruction. And these colonial appeals were vigorously endorsed by the Civil Commissioners recently sent from France. Their very first letter emphasized the need of large and speedy succors, and their recommendations grew more insistent with every despatch sent home. When on February 20, 1792, the Colonial Assembly drew up an appeal for twenty thousand troops, the Commissioners appended their earnest endorsement. “Twenty thousand men,” it reads, -- “this figure, we certify, is but the absolute necessity.”

But against these appeals the Jacobins and the “Amis des Noirs” set themselves like flint, and in fact succeeded in preventing the despatch of any real aid to San Domingo. They first denied the existence of the insurrection, declaring it a ruse to assure a Royalist asylum over-seas; then, when forced to admit the fact, they branded it as the work of émigrés. “The massacres,” cried Brissot triumphantly, “began on the 21st of August; -- just at the moment when the news had arrived of the King’s flight to Varennes. Evidently they were organized by the Counter-Revolutionists.” Month after month frantic letters and petitions poured by hundreds into the Hall of Assembly, and these not only from over-seas, but also from thousands of Frenchmen reduced to ruin and trembling for the lives of kindred in San Domingo. These appeals, coupled with the horrors contained in every report from the island, might well have moved hearts of stone; --but not the hearts of the Jacobin opposition. Time after time a grim tragi-comedy was enacted on the floor of the Assembly. Some fresh batch of reports and petitions on San Domingo would move moderate members to propose the sending of aid. Instantly the Jacobins would be upon their feet with a wealth of fine phrases, patriotic suspicions, and a whole armory of nullifying amendments and motions to adjourn; -- the whole backed by gallery threats to the moderate proponents. And in the end, nothing would be done.

-- The French Revolution in San Domingo by T. Lothrop Stoddard

The white liberals in America and Europe look at Obama’s ascendancy to the Presidency and say, “See, nothing bad happens when blacks rule; in fact, that good darkie is doing everything we tell him to do.” What the liberals (and I need not say ‘white liberals’ because liberalism is alien to every other race) fail to comprehend is that black people respect only power. They will go with whoever has power. And Obama realizes that white liberals are still the ruling power in the United States. So long as he goes along with what his white masters want, he will be petted and stroked, loved and worshipped by his indulgent white masters. But if you were to place the Obama in South Africa or Rhodesia, you would see exactly what the French witnessed in San Domingo and exactly what the white South Africans and white Rhodesians are witnessing now: the wholesale extermination of whites. The American and European liberals who are now over 60 years of age will probably never live to see the night of sorrows when their “good” darkies take off their masks, but their “quality” children and grandchildren will. And then, those children and grandchildren will call upon white men to save them. Will there be any left by that time? There will be if we, the white Christian remnant, have left behind sons who believe in the non-abstracted Europe of Walter Scott and Edmund Burke, and not the abstract, dystopian Europe of Liberalism.

Of course there may never be a dramatic apocalyptic extermination of the whites. There is already an incremental extermination going on now which might be sufficient. We are seeing, in this monster called the modern world, cruelty beyond anything the world has ever witnessed before. On the one hand the barbarians are loose again, after centuries of being restrained by Christian Europeans. And on the other hand, in addition to the barbarian cruelty, is the cruelty of the new white techno-barbarian. He doesn’t kill with the blood lust of the barbarian. He kills with cold, bloodless detachment. His new religion of reason is beyond love and mercy. He can consign a whole race, his own race, to death and oblivion. He can consign millions upon millions of babies to die in abortuaries. And he can calmly watch millions of ‘collateral damage’ human beings be executed in saturation bombing raids. All this the modern techo-barbarian can do because he is no longer a European; he is an inhuman man of the future. He is the Übermensch of Nietzsche’s demented dream.

Against the nightmare world of modernity stands the last European, the Christian hero. He is now a rogue male. His hand is against every man and every man’s hand is against him. Since he has not burnt his bridges to the past, he is in possession of a secret that the barbarian and the liberal and even Satan himself can never possess. The Christian hero knows that the hopeless causes are not hopeless. They only appear hopeless to those who see Christianity from the outside. The prince in the fairy tale story of "Sleeping Beauty" is undeterred by the thicket of thorns because he possesses the knowledge of all Christian heroes: his King and kinsman will never abandon him; ‘Lo, I am with you alway even unto the end of the world.”
________________________________________________

(1) “Whatever Reason may tell us—that great liar who has invented, for the consolation of failures, the doctrine of the golden mean, the aurea mediocritas, the ‘neither envied nor envying’ and other such nonsense—whatever Reason may tell us—and she is not only a liar but a great whore—in our innermost soul, which we now call the Unconscious, with a capital U, in the depths of our spirit, we know that in order to avoid becoming, sooner or later, nothing, the best course to follow is to attempt to become all."

-- Abel Sanchez by Miguel de Unamuno

So Ancient and So New

“The water which has been refused to the cry of the weary and dying, is unholy, though it had been blessed by every saint in heaven; and the water which is found in the vessel of mercy is holy, though it had been defiled with corpses.” – The King of the Golden River

There are things we understand organically, things that are inside of us, and other things we can only comprehend from the outside, by observation. Let me use the example of homosexuality. When I was a young man, thankfully homosexual men were still in the closet. In fact, I don’t think in my teen years I could have given an accurate definition of a homosexual. By the time I entered my college years, however, homosexuals were being encouraged to come out of their closets, and I was then forced to acknowledge that, strange as it might seem to me, there were men who desired to be with men in the way I desired to be with women. But as a heterosexual I was not a minority of one, so I don’t recall being particularly upset that some men were not heterosexual.

It was a different case with my religious orientation. I lost and regained my childhood faith while in the belly of the beast called academia. My “teachers” undermined Christianity, but in the Library there were antique books that existed side by side with those of the despoilers. Men like Walter Scott, William Shakespeare, and Le Fanu told a different story than the philosophical speculators. My nihilism then gave way to the very elemental faith -- let’s call it the ‘Little Town of Bethlehem’ faith -- of my European ancestors. (1)

Man is a very social animal. Having come to believe in that faith which is “so ancient and so new,” I sought fellowship, not only in church but in society. And in both church and society I had to confront the fact that what I believed about God and the European culture, which showed me the face of Christ, was not the organic belief of any of my fellow Europeans.

The new Europeans had broken with the past that was the source of my new found faith. The Europeans of the older times looked on the Christian faith as an epic poem with Christ as the Hero. Through His incarnation, crucifixion, death, and resurrection, He revealed to men the humanity of God and the divine element of humanity. Man was the centerpiece of God’s creation, a personality of infinite value. But in the new Christianity, which cut across all denominational lines, Christ was the great Illuminator; He came not to set hearts on fire, but to enlighten men’s minds. The new Christianity was a mathematical system, and the elect were the men who could figure that system out.

I’ve never been able to understand, from inside, why mathematical, cosmic Christianity is more appealing to modern Europeans than the poetic, fairy tale Christianity of the Europeans of the past. But I have to acknowledge that it is because that is the faith they preach and practice.

Let’s place the faith of our European ancestors up against the faith of the modern Europeans. Our ancestors believed that heaven visited earth in the form of Jesus Christ, and through a divine act of charity He bound our hearts to His heart. All that we know of God and our fellow man comes from our hearts which He set on fire. This is why the folktales of the European people always stress the miraculous powers of a human heart that is connected to the divine heart: “Charity never faileth.”

In contrast to the way of charity, the way of the Third Dumb Brother of the European fairy tale, is a religion that exalts the superior intellect. God does not impart to human hearts, He enlightens human minds, or at least some human minds. “You too can become one of the illuminated” is the call to which modern Christians respond. And in such a religion there is no need to stay connected to a particular people’s past. In fact there is no such thing as a people, either as a group or as individuals; there is only illuminated minds connected to other illuminated minds. The white man is not committing suicide because he has lost his mind; he is committing suicide because he has lost his heart. It is in the coffin he built for the fairy tale faith of his European ancestors.

I found the folklorists of Europe left a trail of bread crumbs that led back to the cottage of the Son of God. Their apologetics of the hearth and the heart was the same as the one He used when He walked the earth. His apologetics consisted of a story about a hero (our Lord was the hero of His story) woven around dogmas illustrated by stories.

Why does the use of stories and parables mark a work as inferior apologetics and lacking in serious moral purpose? In illuminated circles such a work is labeled “natural” and thus inferior to the supernatural works of the Doctors of Theology, but by such a standard the Gospels would be considered inferior apologetics, and Christ a second-rate theologian.

The false assumption of the illuminated apologist is that reason alone stands unpolluted by original sin. This is false. Our reason is not meant to be separated from the rest of our being; it is only when we seek Christ with our heart, soul, and mind, that we can attain a vision (through a glass darkly) of the true God.

Genuine apologetics must be like the old apologetics of our Lord, showing us a vision of the true God through the use of parable, story, and the image of the Hero. When the central dogma of Christ incarnate, Christ crucified, Christ risen is still strongly present in the consciousness of the reader, the story of the Christ-like hero (such as Zorro or the Scarlet Pimpernel) is sufficient without the dogma. But when the central dogma of Western civilization has receded from the consciousness of men, the dogma must be more explicit. C. S. Lewis, in his Chronicles of Narnia, gives us the new-old apologetics for the 21st century. He makes explicit what writers such as Kenneth Grahame, Walter Scott, and Joseph Le Fanu were saying implicitly.

There will be many who will quarrel over the artistic merits of a work of literature that makes such an explicit case for the Christian Faith. But such individuals do not understand that all art is religious. There is no such thing as a work of art without a religious vision. The vision is the work of art. What makes a work of art didactic in the pejorative sense is the nature of the religious vision conveyed. Frances Hodgson Burnett’s novel, The Secret Garden, is not offensive because she writes about God; her novel is offensive because her god is a pantheistic, Buddha-type of God.

Many Catholics are particularly hostile to fairy tale apologetics. The reason Tolkien thought Narnia childish and vulgar was because he was raised in the “old” Catholic school (which was of course really a very modern school), which taught that art and religion were in separate categories, the one in the natural order, and the other in the supernatural order. But that is a false division. God does not just exist on the Mt. Sinai of the theologians, nor should apologetics be left to the professionals.

C. S. Lewis’s regress was a regress to fairy tale Christianity. After discovering the limitations of the more traditional apologetics, which he did quite well, he wrote the great work of Christian apologetics in Narnia. He broke through the Thomistic separation of the natural and the supernatural and told us a really true fairy tale of how we can learn to love God in this world and live happily ever after with Him in the next. He kept it simple for the peasants like myself, without compromising the dogma.

There is nothing written in stone that says apologetics must be dull, mathematical, unmetaphorical, unimaginative, and unintelligible. The use of parables and stories in one’s apologetics should not disqualify a work from the ranks of “serious” apologetics. In fact, it is my contention that a really effective apologia for the Faith should incorporate the heroic fairy tale traditions of Europe and the Gospels. And because our current anti-civilization does not consciously recognize the central dogma of our old civilization, the new apologetics will make it clear for whom the cross on the knight’s breastplate stands. It stands for the Christ, who was and is the source of the blood faith of the non-illuminated European people. +
________________________________

(1) There are two types of faith that I can honestly say entered my blood. The first was the fairy tale Christianity of my childhood and my adulthood, and the second was nihilism, which is more an absence of faith, of my late teens and early twenties. All other modes of thought and feeling I understand as an outside observer.

Rationalist Christianity does not move me in the slightest. Nor do the various nature religions. And neo-paganism? If man is merely a biological specimen as the neo-pagans maintain, then why should I care whether white or black vegetable matter predominates over the other? A person’s skin color matters only if his racial identity is part of his soul, which is a thing divine and which belongs to God. “Nearer My Genes to Me” is not a very inspiring hymn.

Once Upon A Time

“Since you have a good heart, and are willing to divide what you have, I will give you good luck.” – from “The Golden Goose”

For most Europeans born before 1960, the fairy tales of the Brothers Grimm were an integral part of their lives. My mother owned a large set of children’s books and the Grimm fairy tales figured prominently in those books. When my mother died, my father asked me if there was anything I wanted among my mother’s possessions. Yes, there was. It was the books with the fairy tales of the Brother’s Grimm.

I think the story of Wilhelm and Jacob Grimm reveals to us the reason for the demise of European civilization and also shows us the way to the full and complete restoration of European civilization. Both brothers were scholars who wrote books for other scholars, on such subjects as mathematics, grammar, and law. But the younger brother, Wilhelm, had a passion for the fairy tales of the Germanic folk tradition. He saw that the tradition was dying, so he set out to make a written record of the tales. His incredible efforts on behalf of that magnificent tradition were depicted in an excellent movie, produced before the decadent age of movies, called The Wonderful World of the Brothers Grimm. At the end of the movie the two brothers both journey to the city of Berlin, where the older brother Jacob is supposed to receive an award for his various scholarly works. Upon their arrival there is a small delegation of pompous-looking pedants waiting for Jacob, while thousands upon thousands of children line the streets waiting for Wilhelm and implore him to “tell us a story!” – which he does. The passing years have proved the wisdom of the children. Who remembers the scholarly works? It is the fairy tales that have endured.

What the children who greeted Wilhelm were doing, and what subsequent Europeans who preserved the fairy tales collected by Wilhelm Grimm and ignored the scholarly tomes were doing, was choosing “that good part.” The Sons of Martha have always been dominant on a day to day basis in Western civilization, but the ethos of Mary, who loved much, was the spiritual undergirding of European culture. The Europeans were unique. At the core of their civilization was something that never existed before or since in any other civilization. There was a faith in a fairy-tale ending to life for the men and women with faithful hearts. At the last trump, in the twinkling of an eye, The Hero would step forward and defeat the forces of evil. The antique Europeans did not work on and on “waiting for the light.” They had seen the light and they kept His promise, “Lo, I am with you alway, even unto the end of the world,” in their hearts.

The hope that life is truly a fairy tale with a happy ending belongs to the European alone. Other peoples have always been welcome to share that hope, but they have never chosen en masse to incorporate the light of Europe into their cultures. And “off this stage we have shown,” (see The White Cross) that the white liberal has kept a faith in the future but has divorced it from the faith in the God-Man. Such a faith is the complete antithesis of the fairy-tale faith of the Europeans, because without The Hero there can be no fairy-tale ending to our lives or to the historical process.

The European is in such a desperate plight today because he no longer believes that the world of the Brothers Grimm is the real world and the world of the scientist is the make-believe world. He has lost the ability to see past the physical façade of the natural world to the spiritual world behind the façade. Liberalism is a disease of the soul; it is a virus that destroys vision. “I see nothing at all,” Hamlet’s mother says while in the spiritual presence of her late husband, “yet all that is, I see.” And the liberal sees no spiritual dimension in the culture of the European; he sees only racism and admires only science. The liberal and the barbarian are united in their blindness to the light and their hatred of the light. But they are different in a way that neither the barbarian nor the white liberal fully understand. The barbarian hates the white for the simple reason that he is a barbarian. He has never known any world but the natural world. He has never known a God above the nature gods. But the white liberal cannot, by simply denying the existence of spirit and blood, change the fact that His spirit and blood were woven into the fabric of the white man’s culture. Hence the liberal’s hatred of the white is more intense than that of the barbarian. The liberal’s hate is beyond a natural antipathy. His hatred is fueled by the satanic desire to eradicate that which can never be fully eradicated, the memory that the path through the European forest once led to an enchanted cottage blessed by the Son of God. The liberal’s hate is unending, and his alliance with the colored races is unbreakable, because he must keep the image of the European forest and the God-Man who shed his beneficence upon it from ever coming back into his consciousness. The liberal’s memory of his Christian antecedents must be ruthlessly and violently suppressed lest he be forced to see the God he dare not look upon.

The blood red tide that Yeats wrote about is cresting. A policeman in England is suspended for being a member of the British Nationalist Party. A teacher in Canada is fired because it is discovered that he is a Christian of the Old School. And in America, the first Western country to place a Mau Mau on the throne, when whites protest the torture-murder of white people by blacks, the U. S. government monitors the protesters. And so it goes, on and on to the Nth degree.

And yet the “practical” men of the Right urge us to petition, vote, and beg for mercy from the liberals and barbarians, in order to stop the white-hating mania of modern Satandom. “And God forbid,” they scream at us, that we should try to separate from Satandom. “That would be giving up!” (1) But who is giving up? It is the practical men, the same men who would have dismissed the Grimm’s fairy tales as mere frivolity and taken the grammar book to bed with them. The practical men suffer from the same disease as the liberals. If they were well, if they saw life in the fairy-tale mode, they would realize a religion which has no spiritual dimension cannot be defeated by democratic platforms also devoid of any spiritual dimension. They would also see that a people who have returned to the savage gods are never going to extend mercy to those who champion the God of Mercy. No, the practical right wingers of the pagan variety and the ‘get out the vote and write letters’ variety have not given up. They have never been in the fight. The fight is "against principalities, against powers, against the rulers of the darkness of the world..." And it takes a man, a hero, who is wedded to sacred Christian Europe, body and soul, to do battle with and triumph over the powers of darkness.

The plight of the Christian European is worse than it seems, and it is better than it seems. It is worse because the Christian European's allies have the same ‘this world only’ philosophy that his enemies have. The right wing pagan invokes Thor and tells us that the older Christian European was either a fool, a dupe, or a coward (see "Christ or Thor"). The democratic conservative of the Middle American News variety worships the democratic process and sees no hope for the white man unless he can win liberal whites back and prevail at the ballot box. But Thor is simply a nature god; he is incapable of inspiring a counterrevolution. And since the liberals are not going to “come back,” it would appear, by the lights of the Christian European’s pagan and democratic allies, that the white man has fought his last battle. Just write ‘Finis’ on his gravestone.

Now, let us look at reality, which is always less depressing than the statistics of the materialists. The reality is that the European fairy tales, which tell us the natural world is merely a reflection of a deeper spiritual dimension to life, are true. There is a malevolent, evil, supernatural being who roams the earth seeking the ruin of souls. And there is a Hero who is God and Man who fights with us and for us, against the evil one.

It seems stunningly imbecilic to me that the modern European thinks that he is wiser to the extent that he distances himself from a fairy-tale understanding of, and a fairy-tale response to, existence. Fortunately there are still some Europeans who believe in fairy tales. Which is why things are not as dark as they seem. Numbers are not important to a hero from the Brothers Grimm stories. It wouldn’t even occur to him to count how many liberals, Negroes, and Mexicans blocked his entrance to the castle in which the fair maiden was held captive. Nor would he wait until he had a large majority of supporters. The hero sees only what must be done and he ventures forth. “Let others follow if they choose!”

If you would like to believe in the fairy tale of a European resurrection but find it all too fantastical to believe, just look at the tapestry of Christian Europe. The liberals have woven their own satanic tapestry to replace the Christian one, but they cannot unweave the tapestry of Christian Europe. And that cloth tells a story of a people who were so inspired by The Hero that they built a civilization based on the unscientific belief that man is more than nature and divine charity can raise the dead.

For the sake of their souls, we wish white liberals would forsake liberalism and return to sacred Europe. But we don’t need them in order to reconquer Europe. We need only to reject all magic talismans, whether pagan or democratic, and stay wedded to the really true fairy tale of the third dumb brother, who set out to make His fortune in the world while holding on to the rather quaint notion that charity never faileth. Against all odds He prevailed over ruin and death. And we shall also prevail if we look past the false materialist façade of the modern world and embrace the fairy-tale reality of the suffering servant who turned out to be the Crowned King of Fairyland.+
_________________________________________________
(1) If the European does not separate from mainstream liberaldom in church as well as in society, he will be swallowed up by the leviathan and his children’s children will not know there was once a non-materialist civilization consecrated to the God-Man. And we cannot merely campaign for an equal portion of the satanic pie. Satan does not permit diversity in his kingdom. The faithful whites must separate, grow strong in spirit, and then reconquer Europe for Christ the King.

Why the White Man Can Go Home Again

It is clear that white Europeans no longer believe what white European pagans once believed, nor what white European Christians once believed. This is why they are helpless in the face of the "passionate intensity" of the barbarians of color. The barbarians still believe in barbarism.

The white man's history includes three cultures: the pagan Greco-Roman culture, the Christian culture, and the post-Christian culture. If he were totally pagan or totally Christian, the white man could easily resist the colored hordes. But the post-Christian has taken parts of paganism and parts of Christianity and welded them into a faithless faith inferior to paganism and infinitely inferior to Christianity. Let us look at the three faiths.

Neither the pagan nor the Christian share the post-Christian's notion of progress. The post-Christian, having jettisoned his belief in the Second Coming, looks forward to a secular, earthly, democratic kingdom of God without God. Each successive generation progresses until the final generation achieves… What do they achieve? They have progressed. Isn't that enough?

In contrast, the Greek pagan looks not to the future but to the past. In the past is the Golden Age, which will come again because of the natural cycle of history: birth, youth, maturity, and death. Spengler, despite his encyclopedic knowledge (or maybe because of it), shares the pagan view of history with the Greeks.

The Christian, like the post-Christian, also looks to the future, but the Christian does not believe in the generic perfectibility of mankind. He believes in the personal sanctification of individuals acting within history, but his faith in the future is based on his belief in the Second Coming of the Lord of History.

The Greek-pagan view of history requires the least amount of faith, which is probably why it appealed so much to Spengler. The elements of birth, youth, maturity, and death can be seen in every civilization, while the idea that mankind is becoming perfect is ludicrous to anyone with the slightest touch of objectivity, and the Second Coming of Christ has not yet occurred. I stand with the Christians, but there is no sense in denying that from a purely Spenglerian, Greek perspective, the Christian view of history is nonsense.

As we might suspect, cultures that differ so widely in their views of history also differ on the subject of God. The Greek pagan gods are cruel (and Prometheus defies them in the name of humanity), but the Greeks found an escape valve in philosophy. If the human mind can systematize and categorize the entire natural world, from which, according to the Greek mind, God emanates, has not the mind of man become God, since that mind can encompass God?

It is this aspect of paganism, which limits God to the confines of the natural world and deifies the mind of man, that the post-Christian has adopted as his own philosophy. And he has grafted that philosophy onto a secularized, eschatological system which measures man's progress by the amount of knowledge he has accumulated about the natural world. This is why scientific thinking is considered the only real thinking in our post-Christian society.

Of course, the profound difference between the Greek and the Christian is their view of God's humanity. The incarnate Christian God is Promethean in that He loves mankind. But instead of stealing fire from the cruel nature gods, He frees us from the nature gods by triumphing over them. Through His birth, death, and resurrection, He defeats the cyclic nature of the pagan system.

So why, we need to ask, do we need the Greek philosophical escape valve if Christ has defeated the cruel gods of nature? The answer is that post-Christians do not believe Christ has defeated the nature gods. They find it too difficult to believe that all human history could hinge on something that cannot be known with certainty by any empirical, scientific test.

The entire European philosophical and theological system is, in my judgment, an attempt to give mankind the scientific certainty that Christ is the Promethean conqueror of the cruel nature gods. That effort reaches its zenith with St. Thomas's historic separation of nature from grace, which paved the way for Teilhard de Chardin and the post-Christian epoch of the white man's history.

The attempt to scientize God, to make Him subservient to a naturalized system that can be controlled by man, is the original temptation to which Adam and Eve succumbed. And the Europeans' descent from Christianity to a pagan-Christian mix was equivalent to a second fall. European civilization was not paradise in the literal sense, but it was paradise in that the incarnate God made Himself available to every European willing to abandon the search for the magic, scientific talisman and walk through the mystic wardrobe door.

The second fall, the Europeans' fall, seems to be irrevocable. But it is only irrevocable if we look at history through the eyes of the Greek, and if we look at God through the eyes of the post-Christian. If we look at history and at God with the eyes of a Christian, we will know there is no distinction between the practical world of nature and the world of grace. There is only His realm of charity and the realm of Satan. Every act that supports His reign of charity, no matter how quixotic it seems, is of vital importance. Europeans used to believe this. That is why they were able to defeat barbarians time and time again, and why they are so helpless before them now. It is not science, that false messiah, which will save European man, it is the suffering servant who cannot be seen, heard, or comprehended by the scientific, theological, or philosophical mind.

There are no white men, no women, no children and no nations in the hybrid, pagan-Christian world of pure mind. But that world does not have to be our world. We can reject it.

Let me speak now with the privilege of anger that Kent claimed in King Lear. Why should we countenance and even revere those who have offered us a magic Greek talisman instead of Christ? By what right does Augustine, Aquinas, or any of those deceivers speak to a man of flesh and blood, a man who must die? Revelation ends with Christ and theology with St. Paul. St. Paul's way, the way of charity, the way of sympathetic communion with the God who speaks to the hearts of men, is the European way, the only way to God.

European man was distinct because he was foolish. He believed a fairy tale about a heroic God Man rather than the meditations of the great philosophers. And every Christian heretic since that glorious rejection has been trying to convince European man that the fairy tale is simply too foolish to be believed. But in many fairy tales there is some kind of magic cloak which the hero places over himself that confers invisibility or invincibility or something else that is beneficial to him yet baffling to his enemies. So let us put on Christ's burial shroud with the sure and certain hope that it will not stink of death and decay but smell like the flowers growing in the Kingdom of Heaven.

Oh, to be young and foolish again. To believe, not as the pagans believed, nor as the post-Christians now believe, but as St. John believed, as St. Paul believed, and the European Everyman believed. 'Tis a consummation devoutly to be wished.