Religion, Race, and Ethnicity in Greco-Roman Antiquity New Perspectives on The Lordship of Jesus, Judaism, and the “Truthiness” of Christianity, Part 4

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Conclusion: Relevance to Anglos

What lessons should crypto-Anglo White or Christian nationalists take away from the first-century Jesus movement?  First, notice that this movement emerged among a people in which the diaspora population outnumbered their co-ethnics in Judea.  In addition, both at home and in the dispersion, Jews were experiencing a spiritual identity crisis.  Perhaps Paul’s mission to resurrect the lost sheep of Israel has unexpected relevance to those of us who long for the restoration of the lost tribes of Greater Britain.[i]

Paul’s push for the resurrection of Israel presupposed a deep-seated, ancestral inseparability of ethnicity and religion.  That is to say that the family, the tribe, the nation can, jointly and severally, serve as the syngeneic medium through which the divine, God or the gods, expresses itself in the collective life of a people.  For his followers, the messianic myth of Jesus Christ incarnated the perfected telos of national Israel.  Today, it is impossible to imagine the renaissance of British race patriotism apart from the reunion of Anglo-Saxon ethnicity with an ancestral religion.  Such an ethnoreligious revival must develop both within the Anglo-Saxon diaspora and its ancestral homeland (where the native English and Celtic peoples are undergoing demographic replacement at the hands of a hostile plutocratic elite).

The sacred mythology of Jesus the Christ inspired Paul’s ethnoreligious movement.  The resurrection of British race patriotism, too, must draw on ancestral traditions of sacral kingship rooted in both history and Arthurian legend.  A counter-cultural ethnoreligious movement across the Anglosphere could summon into being our own long-awaited messiah, the Patriot King prophesied by Henry St. John, Viscount Bolingbroke during the Financial Revolution of the eighteenth century.[ii]

British race patriotism could find legitimate expression once again, not in the godless transnational corporate welfare states now mismanaging the Anglosphere, but through a patriot prince devoted to the spiritual welfare of the British peoples.  The modern counterpart of the first-century Jesus movement could emerge in the form of an Angelcynn Network of ekklesia.  Its members would work to secure the independence of the British monarchy in its constitutional role as defender of the faith.  The chief aim of the Angelcynn movement would be to re-consecrate the Crown as head of reformed Anglican churches throughout the Anglosphere, including the USA.  Clearly, King Charles III is unlikely to seek or accept such a role.  The goal must therefore be to shame some honourable man among his heirs and successors into defending the ethnoreligious identity and biocultural interests of the Anglo-Saxon peoples outside and apart from the governments of the historic White Commonwealth.

Such a movement would revise and reform, not reject, the Christian heritage of the Anglican church.  Rather, Jesus and Paul would recover their rightful place in the Angelcynn tradition.  As historical figures, Jesus and Paul would be honoured as Israelite ethnoreligious patriots.  They must also continue to be exalted for their divine agency in consummating the covenantal history of Israel.  Drawing inspiration from both, Anglo-Saxons world-wide could begin the process of exalting gods of our own.  It is long past time, for example, to “translate” Alfred the Great, recognizing him, at long last, as an English David, a Son of God in his own right, who modelled his English kingdom on Old Covenant Israel.

As a practical matter, such an ethnoreligious strategy means that “nationalists” such as Joel Davis and Stephen Wolfe (to name but two) must come out of the WASP closet.  In Australia, Joel Davis would no longer conceal his Anglo-Saxon identity under a White skin suit worn within a supposedly secular political space.  One might also hope that he would cease to profess a universalist Catholic faith altogether detached from his ethnic identity.  Stephen Wolfe, on the other hand, foreswears his ancestral WASP identity in favour of a civic-minded Americanism.  His inner faith, however, exalts the supernatural truths of a worn-out Augustinian metanarrative; his Lord Jesus is a cosmic Christ, sitting at the right hand of the Father in the heavenly City of God.  Like other members of the invisible race, Wolfe eschews both Whiteness and Anglo-Saxondom.  Here in the City of Man, he retains “Anglo-Protestantism” only because it is the “true religion” of creedal Christianity.  Every other earthly source of ethnoreligious identity is adiaphorous, a matter of indifference in the eyes of God.

As a spiritual diet, this is thin gruel indeed.  Looking instead to the original Jesus movement for inspiration, WASPs can and must rise from the dead.  We desperately need a messianic new covenant Angelcynnism.  Come, Patriot King.  Come!

[i] The idea of Greater Britain dates from the mid- to late nineteenth century at the peak of British imperialism.  Historians now look back upon the Greater Britain project as a failed utopian vision.  Could a Greater Britain really rise from the dead, like the first-century idea of Israel, within an Anglo-Saxon diaspora under the thumb of the transnational corporate welfare state?  As one might expect, recent scholarship provides ample grounds for pessimism.  See, Sir John Robert Seeley, The Expansion of England: Two Courses of Lectures (New York: Cosimo Classics, 2005) [Original Edition, 1891]; John Wolffe, God and Greater Britain: Religion and National Life in Britain and Ireland, 1843-1945 (London: Routledge, 1994); and two books by Duncan Bell, The Idea of Greater Britain: Empire and the Future of World Order (Princeton, NJ: Princeton University Press, 2007); and idem., Dreamworlds of Race: Empire and the Utopian Destiny of Anglo-America (Princeton, NJ: Princeton University Press, 2020).

[ii] See, “The Idea of a Patriot King,” in David Armitage, (ed.) Bolingbroke: Political Writings (Cambridge: Cambridge University Press, 1997), 217-294.