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Race & Religion: Awkward Friends of the White Man, Part II 

Tom Sunic 

January 13, 2010 

A non-White immigrant residing in Europe or America must be bewildered, bedeviled and bemused by the spectacle offered by his White hosts. On the one hand he must be scared to death of those unpredictable, self-assured, conceited White males and their attractive White women who are capable of walking on the moon and curing plague in his jungle or his desert. On the other, he gleefully rejoices when he hears stories of endless religious and ideological conflicts amidst his White hosts. The pristine, pastoral and puerile picture of the White race, so dearly longed for by modern White nationalists, is daily belied by permanent religious bickering, jealousy and character smearing within the White rank and file. Add to that murderous intra-White wars that have rocked Europe and America for centuries, one wonders whether the proverbial and much vaunted Aryan, Promethean, and Faustian man, is worthy of a better future.

For the Greater Glory of God

Surely, the White man saved Greco-Roman Europe from the Levantine Hannibal’s incursion, which nearly resulted in a catastrophe in 216 b.c. at Cannae, in southern Italy. The White man also stopped Attila’s Hunic hordes on the Catalaunian Fields in France in 451 a.d. The grandfather of Charlemagne, Charles Martel, defeated Arab predators near Tours, in France in 732. One thousand years later in 1717, a short and slim Italo-French Catholic hero, Prince Eugene of Savoy, finally removed the Islamic threat from the Balkans.

But the unparalleled White will to power, couched later on in Christian millenarianism, had also prompted large crusades against “infidels.” Their commander in chief, the pious Godfrey de Bouillon, did not have pangs of consciousness after his knights had put to the sword thousands of Muslim civilians in captured Jerusalem, in 1099 a.d.  All was well meant for the greater glory of Yahweh! 

The power of the newly discovered universal religion and the expectancy of the “end of history,” later to be followed by bizarre beliefs in “global democracy,” often eclipsed racial awareness among Whites. As a rule, when White princes ran out of Muslim or Jewish infidels — they began whacking each other in the name of their Semitic deities or latter day democracies. The  6’4” tall Charlemagne, in the name of his anticipated Christian bliss, went on the killing spree against his fellow pagan Germans. In 782 a.d. he decapitated several thousand of the finest crop of Nordic Saxons, thereby earning himself a saintly name of the “butcher of the Saxons” (Sachsenschlächter).

And on and on the story goes with true Christian or true democracy believers. No Jews, no Arabs, no communists have done so much damage to the White gene pool as Whites themselves. The Thirty Years War (1617–1647) fought amidst European Christians with utmost savagery, wiped out two thirds of the finest German racial stock, over 6 million people. The crazed papist Croatian mercenaries, under Wallenstein’s command, considered it a Royal and Catholic duty to kill off Lutherans, a dark period so well described by the great German poet and dramatist Friedrich Schiller. Even today in Europe the words “Croat years” (“Kroatenjahre”) are associated with the years of hunger and pestilence.

Nor did Oliver Cromwell’s troops — his Ironsides during the English civil war, fare much better. Surely, as brave Puritans they did not drink, they did not whore, they did not gamble — they only specialized in skinning Irish Catholic peasants alive.  Not only did their chief, the Nordic looking fanatic Cromwell consider himself more Jewish than the Jews — he actually brought them back from continental Europe, with far-reaching consequence both for England and America.

A slim, intelligent, Nordic looking, yet emotionally unstable manic depressive, William Sherman, burnt down Atlanta in 1864 — probably in the hopes of fostering a better brand of democracy for the South. We may also probe some day into the paleocortex of the Nordic skull of an airborne Midwest Christian ex-choir boy, who joyfully dropped fire bombs on German civilians during WWII. The results may not be too difficult to detect considering that the same Biblical mindset was reenacted in 2002 in Iraq by G. W. Bush and his advisors enraptured by Talmudic tales of “weapons of mass destruction.”  Biblical or liberal-democratic crimes, when couched in political choseness and theological messianism are perfect tools for a perfectly good consciousness.

Many European White nationalists are dazed at good looking Nordic men and women from the Bible Belt raving, ranting and dancing on TV in trance to Christian-Zionist tunes. Equally stunned are American White nationalists when they observe blood-stained victimhood quarrels pitting Irish against English nationalists, Serb against Croat nationalists, Ukrainian against Russian nationalists, Walloon against Flemish nationalists, Polish against German nationalists, and so on and on. 

The Faith or the Sacred?

No subject is so dangerous to address among White nationalists as the Christian religion. It is commendable to lambast Muslims, who are on the respectable hit-parade of the Axis of Evil. Jews also come in handy in a wholesale package of evil, which needs to be expiated — at least occasionally. But any critical examination of Judeo-Christian intolerance is viewed with suspicion and usually attributed to distinct groups of White people, such as agnostics or modern day self-proclaimed pagans.

Why did the White man accept the Semitic spiritual baggage of Christianity even though it did not quite fit with his racial-spiritual endowments? The unavoidable racialist thinker Hans Günther — a man of staggering erudition and knowledgeable not only of the laws of heredity, but also of comparative religions — reminds us that the submissive and slavish relation of man to God is especially characteristic of Semitic peoples. In his important little book, The Religious Attitudes of the Indo-Europeans, he teaches us about the main aspects of racial psychology of old Europeans.  We also learn that Yahweh is a merciless totalitarian god who must be revered — and feared.  

Ancient Europeans did not believe in any kind of salvation. They believed in inexorable destiny. Gods were their friends and enemies, as seen in ancient Greece and Rome. Among old Europeans the notion of polarity between Heaven and Earth, between soul and body, i.e., dualism of any kind, was nonexistent. Man was part of an organic whole, embedded in his tribe and race, and tolerant of others’ religious ideas:   

Mutual tolerance of religious forms is a distinctive feature of the Indo-European. The memorial stones in the Roman-Teutonic frontier region reveal through their inscriptions that the Roman frontier troops and settlers not only honoured their own Gods, but also respected the local deity of the Teutons, the genius huius loci.  (p.36) 

The messianic, chiliastic, or “communistic” mindset was unknown among ancient Europeans. They could not care less which gods other races, other tribes or other peoples believed in. Wars that they fought against the adversary were bloody, but they did not have the goal of converting the adversary and imposing on him the beliefs contrary to his racial heritage. Homer’s epic the Iliad is the best example. The self-serving, yet truly racist liberal-communistic endeavour, to wage “final and just war” in order to “make the world safe for democracy,” was something inconceivable for ancient Europeans. 

Zeal to convert and intolerance have always remained alien to every aspect of Indo-European religiosity. In this is revealed the Nordic sense of distance between one man and another, modesty which proscribes intrusion upon the spiritual domains of other men. One cannot imagine a true Hellene preaching his religious ideas to a non-Hellene. (p.36) 

A German-British racialist author of the early 20th century, Houston Stewart Chamberlain in his The Foundations of the Nineteenth Century writes that “a final judgment shows the intellectual renaissance to be the work of Race in opposition to the universal Church which knows no Race (p. 326). Unlike Christianity, which preaches individual salvation, for ancient Europeans life can only have a meaning within the in-group — their tribe, their polis, or their civitas. Outside those social structures, life means nothing.     

In the 1st century, words of far-reaching consequence for all Whites were pronounced by a Jewish heretic, the Apostle St. Paul, to the people of Galatia, an area in Asia Minor once populated by the Gauls (i.e., Celts). Galatia was then well underway to become a case study of multicultural debauchery — similar to today’s Los Angeles:  You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs according to the promise.” (Galatians 3:28).  

Christianity became thus a Universalist religion with a special mission to transform the Other into the Same. The seeds of egalitarianism — albeit on the religious, not yet on the secular level — were sown. The pagan notion of the mystical sacred was gradually being displaced by the dogmatic notion of one omnipotent faith:

Yahweh in the Bible is not just the only and unique god who wields power. He is only and unique in the sense of his Absolute Otherness. He is only and unique in his own kind — that is to say he is the Absolute Other away from this world. The essence of biblical monotheism is its constitutive dualism …. Where paganism establishes bridges and links, the monotheism of the Bible creates fractures, ruptures, and forbids anybody to span them. Yahweh forbids mixtures between Heaven and Earth, between Man and the Divine, between humans and other living beings, between Israel and the “nations.”  (Alain de Benoist, “Sacré païen et désacralisation judéo-chrétienne” in Quelle religion pour l’Europe? [Which Religion for Europe?]1990, pp 30-31, my trans.)

Although Christian Churches never publicly endorsed racial miscegenation, they did not endorse racial segregation either. This was true for the Catholic Church and its flock, as observed by the early French sociologist and racialist Gustave Le Bon. Consequently, Catholic Spaniards of White racial stock in Latin America could not halt decadence and debauchery in their new homelands as WASPs in North America did — at least prior to the Civil Rights Act of 1964.

Naturally, it is not only in politics that decadence of the Latin race, which inhabits the south of America, manifests itself. It is in all elements of its civilization. If they were reduced to themselves, these unhappy republics would return to barbarism. All industry, all commerce is in the hands of foreigners, English, Americans and Germans. Valparaiso has become an English town. Nothing would remain of Chile if its foreigners were removed. (p. 86). Gustave Le Bon,  Lois psychologiques de l’évolution des peuples, 1895, my trans.).

Later, in 1938, in light of eugenic and racial laws adopted not only in Germany and Italy, but also in other European countries and many states in America, Pope Pius IX made his famous statement: “It is forgotten that mankind is one large and overwhelming Catholic race.” This statement was to become part of his planned encyclical under the name “The unity of the human race.”

“The unity of the human race”, as noble as these words may sound, is a highly abstract concept. On a secular level communist and liberal intellectuals constantly toy with it — in order to suppress real tribes, real nations, real peoples and their real racial uniqueness.  Even if this white race, constantly defamed as “wicked”, “racist” , “bigoted” and “fascist,” disappeared from the face of the earth, non-White immigrants know that they would soon have to climb back onto their native tree or return to their despotic cave.

To be continued.

Tom Sunic (http://www.tomsunic.info;  http://doctorsunic.netfirms.com) is author, translator, former US professor in political science and a former Croatian diplomat. He is the author of Homo americanus: Child of the Postmodern Age (2007). His new book of essays, Postmortem Report: Cultural Examinations from Postmodernity, prefaced by Kevin MacDonald, will soon be released.  Email him.

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