Saturday, July 03, 2010

The Night Riders of Europe

“They come against us in much pride and iniquity to destroy us, and our wives and children, and to spoil us: But we fight for our lives and our laws.”

In my young halcyon days as a Roman Catholic convert, I was always attending lectures. On one occasion I attended a lecture by a Roman Catholic traditionalist who maintained that the conquest of Mexico, in which the Spaniards mixed their blood with the native population, and the settlement of North America, in which the British did not mix their blood with the native population, proved the superiority of Roman Catholicism over Protestantism, because the Catholics were able to put aside their parochial prejudices and adhere to a universal principle.

The speaker’s assertion troubled me because I did not think that willingness to forsake your own blood was a sign of the “true Christianity.” I’ve had many years now to reflect on the speaker’s assertion, and I’ve come to the conclusion that the Spaniards’ failure to protect and cherish their blood lines indicated a fatal flaw in the Roman Catholic Church, a fatal flaw that has spread to all the Christian churches, resulting in the demise of the Christian faith throughout the European nations.

The fatal flaw was the churchmen’s failure to de-Romanize the Christian church. In pagan Rome, differences of race and religion were tolerated if an individual was willing to submit to Roman universalism. It was the idea of universal Rome that counted, not individual human beings. In Christianity the individual matters. His personal salvation and the salvation of his people are paramount. Race is important to the Christian because his race is part of his personality, part of his soul, and a universalism that places a man in an impersonal generic box called ‘mankind’ is an abomination to the genuine European. Hamlet reacts against the tyranny of the universal over the particular. When Rosencrantz and Guildenstern violate the bond of friendship in the name of an abstract principle of service to the state, Hamlet knows his friends are no longer his friends.
Ham. I do not well understand that. Will you play upon this pipe?

Guil. My lord, I cannot.

Ham. I pray you.

Guil. Believe me, I cannot.

Ham. I do beseech you.

Guil. I know no touch of it, my lord.

Ham. ‘Tis as easy as lying. Govern these ventages with your finger and thumb, give it breath with your mouth, and it will discourse most excellent music. Look you, these are the stops.

Guil. But these cannot I command to any utterance of harmony. I have not the skill.

Ham. Why, look you now, how unworthy a thing you make of me! You would play upon me, you would seem to know my stops, you would pluck out the heart of my mystery, you would sound me from my lowest note to the top of my compass; and there is much music, excellent voice, in this little organ, yet cannot you make it speak. ‘Sblood, do you think that I am easier to be play’d on than a pipe? Call me what instrument you will, though you can fret me, you cannot play upon me.
A man is more complicated than a pipe. To treat him other than a divine mystery, with infinite possibilities, as a personality who has that within which passeth show, is to defame the Creator by trivializing His creation.

In Romanization, breadth of thought is substituted for depth of feeling. St. Augustine delayed his conversion to Christianity because he was afraid the personal fairy tale narratives of the Gospel were not as intellectually sophisticated as pagan universalism. Why does universalism always seem so intelligent? Because we are fallen creatures, and appeals to our pride of intellect often have a hypnotic effect on us. Throughout the Christian European’s history, the struggle to believe in the unsophisticated tale of the suffering servant instead of the organized universalism of Rome or liberalism has always been a fight to the death. The attempt by the liberals to impose a universal belief in the sacred black man is just one more phase in the continuing war of the Christian European vs. the universalist, utopian European.

The trivialization that comes with rationalist, Roman universalism is death to faith because a man needs to see life with his heart not with his head. Romanization reduces the faith to a simple program of mental gymnastics that a handful of select men can teach to their devotees. The resistance to such an inhumane and trivial system, a system that starves the soul because it deprives a man of contact with the living God who lives in the depths of the human heart, has always come from the men of feeling, the Europeans from the deep woods. They were the men who saw that Thor was a pale reflection of Christ; men who bent their knee to Christ as conquerors, not as the conquered.

I no longer see the Protestant Reformation as the unhallowed disaster that Catholics maintain it was. Nor do I see the Reformation as the Protestants see it, “the movement that set things right.” I see the initial Protestant revolt as an attempt by the European people to reclaim their Lord and kinsman from the hard-hearted company men of Rome. It was a necessary revolt, but Europeans needed to see that the battle against Roman universalism had to be an ongoing battle. The Protestants, after their initial revolt which was from the heart, formed their own little, rationalist mini-Romes. Modern liberalism is the fusion of all the Christian rationalist, universalist mini-Romes into one anti-Christian Rome. In the mini-Romes, the individual halfway-house Christians are allowed to pay lip-service to the Christian God so long as they adhere to the state-sponsored worship of the Negro.

It was the Europeans of depth who defied insolent Greece and haughty Rome in order to raise the standard of the Man of Sorrows above the banner of universal Rome. It will be the task of the remnant band of 21st century Europeans to once again defy liberal, universal Rome, and make every European hearth a kingdom where the God of the little, particular things, such as loyalty, faith, love, honor, and charity, makes His home.

It is possible to trace the heretical line from the Tower of Babel through pagan Rome, Catholic Rome, the Protestant Romes, and finally the modern liberal Rome. Central to all the universalist heresies is race-mixing and religious atheism. The races are blended in the name of a universal god, but contact with the one true God is rendered impossible because the people who constitute a blended society lack the depth to understand or relate to the non-blended, distinctive personality of the Christian God, Jesus Christ.

The liberal’s new demand for one universal race and one godless faith is an old demand. We need not – in fact, we should not – respond to their program with a plan or program of our own. The European has no plan; he has only his instincts. Long buried perhaps, rusty from lack of use, but still the only broadsword God has given him; in the blood of the European is the answer to the universal, racially blended, godless world of the liberals.

When the Europeans were young, they believed in a fairy story about a warrior bard whose name was Jesus. Jesus was strong enough to conquer death, yet he was full of love, charity, and mercy. Then, the Europeans became more sophisticated, more intelligent, and very universal in their faith. They started to worship the Negro, who had not conquered death, and was not loving, charitable, or merciful. The new Europeans said they were very happy with their new faith, and because they were so happy with their new faith they decided to pass many, many laws to make everyone part of the new religion, so everyone would be as happy as the intelligent, sophisticated, universally-minded, new Europeans. But fortunately (or unfortunately, depending on your point of view), some rather angry-looking Europeans were seen at night, riding out of the European woods and attacking some of the holy places of liberaldom. Schools, churches, and abortuaries were burnt. Men of all colors and races were killed for alleged crimes against the fairy tale God of old and His people.

The night riders were only a small remnant, but the liberals were worried that the angry men, if left unchecked, could inspire other angry men. “We should destroy the woods where they dwell,” was the general consensus of the liberals.

The woods would not burn, and the angry white men on white chargers seemed to be led by an angelic white man on an angelic white horse. “There is something more than nature here,” said one liberal commentator.

“We’ll simply order more explosives and chemicals,” said another.

But the liberal fires died out, and their chemicals and explosives were of no account against the men on white chargers with the angelic leader. “Till liberaldom is dust, and Europe is restored,” was the cry of the night riders. Tis a consummation devoutly to be wished, and fought for. +