Catholic Church

Kevin MacDonald’s Preface to Giles Corey’s The Sword of Christ

 

 

Note: Giles Corey’s new book, The Sword of Christ, may be purchased here. Get it before it’s banned!

Giles Corey has written a book that should be read by all Christians as well as White advocates of all theoretical perspectives, including especially those who are seeking a spiritual foundation that is deeply embedded in the history and culture of Europeans. This is excellent scholarship combined with a very fluid writing style. He has thought deeply about all the issues confronting the peoples and cultures of the West.

Corey is well aware that contemporary Christianity has been massively corrupted. Mainline Protestant and Catholic Churches have become little more than appendages for the various social justice movements of the left, avidly promoting the colonization of the West by other races and cultures, even as religious fervor and attendance dwindle and Christianity itself becomes ever more irrelevant to the national dialogue. On the other hand, Evangelicals, a group that remains vigorously Christian, have been massively duped by the theology of Christian Zionism, their main focus being to promote Israel.

Until the twentieth century, Christianity served the West well. One need only think of the long history of Christians battling to prevent Muslims from establishing a caliphate throughout the West—Charles Martel at the Battle of Tours, the Spanish Reconquista, the defeat of the Turks at the gates of Vienna. The era of Western expansion was accomplished by Christian explorers and colonists. Until quite recently, the flourishing of science, technology, and art occurred entirely within a Christian context.

Much of my scholarly interest has been to attempt to understand the people and culture of the West, resulting in my book Individualism and the Western Liberal Tradition: Evolutionary Origins, History, and Prospects for the Future. As I argue there, individualism lends itself to moral and ethical universalism which led to the religiously based eradication of slavery long before the rise of an elite hostile to Christianity itself. And White intellectuals in the nineteenth century attempting to understand their own moral universalism often attributed it to their racial origins.

Such individualism was not disastrously self-destructive. As Corey notes, “Christian universalism historically posed little to no danger to White survival because it was preached by Whites living in a world ruled by Whites; it was only in the multicultural Egalitarian Regime inseminated in the mid-twentieth century that Christian sacrifice was transformed into a call for racial suicide.” The individualist, Christian West was thus highly adaptive—until the rise of a hostile, Jewish-dominated elite bent on corrupting adaptive forms of Christian individualism in favor of a completely deracinated individualism, now accompanied by powerful religious, media, and academic voices preaching White guilt, often from a Christian perspective.

Instead, Corey advocates a revitalization of Medieval Germanic Christianity based on, in the words of Samuel Francis, “social hierarchy, loyalty to tribe and place (blood and soil), world-acceptance rather than world-rejection, and an ethic that values heroism and military sacrifice.” This medieval Christianity preserved the aristocratic, fundamentally Indo-European culture of the Germanic tribes. This was an adaptive Christianity, a Christianity that was compatible with Western expansion, to the point that by the end of the nineteenth century, the West dominated the planet. Christianity per se is certainly not the problem.

The decline of adaptive Christianity coincides with the post-Enlightenment rise of the Jews throughout the West as an anti-Christian elite, and Corey has a great deal of very interesting material on traditional Christian views of Judaism. Traditional Christian theology viewed the Church as having superseded the Old Testament and that, by rejecting the Church, the Jews had not only rejected God, they were responsible for murdering Christ. My view, developed in Chapter 3 of Separation and Its Discontents: Toward an Evolutionary Theory of Anti-Semitism is that traditional Christian theology was fundamentally anti-Jewish and was developed as a weapon which was used to lessen Jewish economic and political power in the Roman Empire. Here Corey describes the writings of the fourth-century figure, St. John Chrysostom, who has a chapel dedicated to him inside St. Peter’s Basilica in Rome as well as a statue outside the building. His writings on Jews are nothing less than scathing and reflect long-term tensions between Jews and Greeks in Antioch. And Chrysostom was far from alone in his hatred. For example, St. Gregory of Nyssa, also writing in the fourth century: “ [Jews are] murderers of the Lord, assassins of the prophets, rebels against God, God haters, . . . advocates of the devil, race of vipers, slanderers, calumniators, dark-minded people, leaven of the Pharisees, sanhedrin of demons, sinners, wicked men, stoners, and haters of righteousness.” The traditional Church was certainly far from friendly toward Jews.

And although Protestantism was generally far more amenable to Jewish interests even before its current malaise, there certainly are exceptions. Here Corey emphasizes Martin Luther’s writings on Jews. Luther emphasizes Jewish hatred toward Christianity and their sense of superiority vis-à-vis Christians, seeing the latter as “not human; in fact, we hardly deserve to be considered poor worms by them.” But he is also concerned about Jewish economic exploitation and domination of Germans via usury—certainly the biggest complaint about Jews in traditional Europe. And he is repulsed by Talmudic ethics which promote very different moral codes for Jews and non-Jews.

However, much has changed since the origins of Christianity. In the contemporary United States, Christian Zionism has had a very large influence on Evangelical Protestantism whose theology departs radically from traditional Christianity, particularly with respect to the Jews. Corey has an excellent section on how Jews helped shape this new theology; it should be required reading for Christian Zionists because it would open their eyes to the sordid history of the movement. The result of such thinking is that Zionism has often become a vehicle of moral idealism in the minds of a great many gentiles, from Lloyd George to the present, who believe that the restoration of Israel is far more important than the fate of their own people.

Jews have not stood by idly on this but have actively supported the Christian Zionism movement. I noted in a 2010 article on the delusional Pastor John Hagee:

Beginning in 1978, the Likud Party in Israel has taken the lead in organizing this force for Israel, and they have been joined by the neocons. For example, in 2002 the Israeli embassy organized a prayer breakfast with the major Christian Zionists. The main organizations are the Unity Coalition for Israel which is run by Esther Levens and Christians United for Israel, run by David Brog. The Unity Coalition for Israel consists of ~200 Christian and Jewish organizations and has strong connections to neocon think tanks such as the Center for Security Policy, headed by Frank Gaffney, pro-Israel activist organizations the Zionist Organization of America, the Likud Party and the Israeli government. This organization claims to provide material for 1,700 religious radio stations, 245 Christian TV stations, and 120 Christian newspapers.[1]

Corey notes that Hagee’s organization, A Night to Honor Israel, has donated over $100 million to right-wing causes in Israel over the years. He has been well rewarded financially for his efforts and is the recipient of numerous awards from Zionist organizations.

Christian Zionism is a fitting reminder of how humans, unlike animals, can be motivated by ideas, including ideas that are completely unrelated to believers’ real interests. These ideas may be disseminated by people who are only doing so for selfish reasons, such as the dishonorable Cyrus Scofield, whose annotated Bible has become central to Christian Zionism. Maladaptive ideas may also be disseminated by people who are utterly opposed to the legitimate interests of believers or even hate Christianity and the West in general. Here Corey discusses the role of Felix Untermeyer, a wealthy Jew, in promoting Scofield and his Bible. It was a religious ideology “with a new worship icon—the modern state of Israel,” and Corey does an excellent job showing how Christian Zionism is a radical departure from traditional Christian theology. I found the following passage quite stunning:

The heresy of Christian Zionism, using an arbitrary and self-contradictory literalist and futurist hermeneutic, contends that the Jews remain God’s chosen people, separate from and superior to the Church; indeed, they believe that earthly Jewish Israel will replace the Church, and that as such, “Christians, and indeed whole nations, will be blessed through their association with, and support of, Israel.”

Although Christian Zionism is far less influential than the Israel Lobby in furthering Jewish interests in the United States, it has certainly had some influence and creates a ready-made cheering section for wars in the Middle East on behalf of Israel. After all, other attitudes typical of Christian Zionists, such as opposition to abortion or pornography, have had much less traction with the current left-oriented establishment despite their powerful commitment to the state of Israel.

Religious thinking is by its nature unbounded—it is infinitely malleable. It is a dangerous sword that can be used to further legitimate interests of believers, or it can become a lethal weapon whereby believers adopt attitudes that are obviously maladaptive. One need only think of religiously based suicide cults, such as People’s Temple (Jonestown), Solar Temple and Heaven’s Gate. Mainstream Christianity from traditional Catholicism to mainstream Protestantism was fundamentally adaptive in terms of creating a healthy family life. It was compatible with a culture characterized by extraordinary scientific and technological creativity and standards of living that have been much envied by the rest of the world.

Corey has great material on Jewish perceptions of Christianity in the Talmud and on negative Jewish influences on culture in the present West, including pornography and the sexual revolution generally. As is so often the case with Jewish activism, the pornography movement has been motivated not solely by money but by hatred toward Christian morality and Christian family functioning. The results have been devastating: huge increases since the 1960s—the breakthrough decade of Jewish power—in all the markers of family dysfunction and poor child outcomes: lower marriage rates, higher births out of wedlock, higher rates of teenage pregnancy, precocious sexuality, high divorce rates, and unstable pair bonds. In other words, the Western family pattern of monogamous nuclear families based on strong husband-wife pair bonds has been under attack from Jewish dominated movements, the most noteworthy of which was psychoanalysis promising an idyllic future if only people would jettison traditional Christian constraints on sexuality. These negative trends in family functioning have been most pronounced among the lower social classes and thus have much less effect on high-IQ middle- and upper-income groups, including Jews as a relatively high-IQ group. The disaster in family patterns has fallen far more severely on the White working class.

Corey’s has an extended treatment of the corrosive effects of pornography, now extended to child pornography and legalized pedophilia as the “final frontier” in the sexual revolution. As in other areas, this starts out by advocating language that makes the activity more or less acceptable depending on the interests of advocates. In the case of pedophilia, the first step is to label them “minor attracted persons,” whereas in the area of free speech, we find labels like “hate speech”—even for speech that is reasonable and fact-based. If issues related to free speech are any guide, there will soon be articles in law journals arguing that pedophilia is normal and should not be punished, and eventually courts will begin to adopt this logic in particular cases. Already Supreme Court justices like Elena Kagan have signaled a willingness to curtail speech on diversity issues,[2] and this would be joined by the other liberals, which would mean that curtailing free speech on race is at most one Supreme Court appointment away. And when that happens, it won’t be long before it is embraced by conservatives. As Corey notes in the case of pedophilia, “We are presumably one Supreme Court ruling away from the National Review cocktail ‘conservative’ crowd celebrating pederasty as the next great achievement of individual liberty.”

Given the exhaustive summary of the negative effects of pornography—including neurological impairments related to impulsivity and lessened interest in familial relationships of love and nurturance—it is horrifying indeed that “sixty percent of boys and thirty percent of girls were exposed to pornography in early adolescence, including ‘bondage, rape, and child pornography’, and another which concludes that children under ten years old now account for over twenty percent of online pornographic consumption.” This definitely was not happening when I was growing up in the 1950s, prior to the deluge. I agree with Corey’s conclusion, “We have conclusively established that Jewish leadership and participation was instrumental in and a necessary condition of the pornographic war that has struck at the most sacred foundation of the West, the family.” As Freud famously said, “we are bringing them the plague.”

Corey has an excellent and exhaustive section on Jewish ritual murder—an absolutely convincing presentation on a topic that, like so much of Jewish history, is a minefield for serious scholars. As he notes, “There are … hundreds of accusations and cases of Jewish ritual murder, each just as sadistically depraved as the last, involving barrels of nails, crucifixion, decapitation, spit-roasting, stoning, and a litany of other barbaric evils; we could fill entire volumes with the accounts of each of these innocent lives so cruelly taken from this world.”

 

This is a topic that I have never written about, although I was somewhat familiar with Blood Passover, Ariel Toaff’s book on the topic. As to be expected, Toaff’s book was condemned by the activist Jewish community and he was pressured into publishing an apology, promising to prevent distribution of his book, etc. However, we should not be surprised to find that such practices occurred. Ritual murder is an extreme manifestation of normative Jewish hostility toward the surrounding society which is an important facet of the entire subject. The eighteenth-century English historian Edward Gibbon was struck by the fanatical hatred of Jews in the ancient world:

From the reign of Nero to that of Antoninus Pius, the Jews discovered a fierce impatience of the dominion of Rome, which repeatedly broke out in the most furious massacres and insurrections. Humanity is shocked at the recital of the horrid cruelties which they committed in the cities of Egypt, of Cyprus, and of Cyrene, where they dwelt in treacherous friendship with the unsuspecting natives; and we are tempted to applaud the severe retaliation which was exercised by the arms of the legions against a race of fanatics, whose dire and credulous superstition seemed to render them the implacable enemies not only of the Roman government, but of human kind.[3]

The nineteenth-century Spanish historian José Amador de los Rios wrote of the Spanish Jews who assisted the Muslim conquest of Spain that “without any love for the soil where they lived, without any of those affections that ennoble a people, and finally without sentiments of generosity, they aspired only to feed their avarice and to accomplish the ruin of the Goths; taking the opportunity to manifest their rancor, and boasting of the hatreds that they had hoarded up so many centuries.”[4]

As I noted in an article titled “Stalin’s Willing Executioners: Jews as a Hostile Elite in the Soviet Union,” “Hatred toward the peoples and cultures of non-Jews and the image of enslaved ancestors as victims of anti-Semitism have been the Jewish norm throughout history—much commented on, from Tacitus (“they regard the rest of mankind with all the hatred of enemies”[5]) to the present.”[6] Toaff brings out the revenge motive: “In their collective mentality, the Passover Seder had long since transformed itself into a celebration in which the wish for the forthcoming redemption of the people of Israel moved from aspiration to revenge, and then to cursing their Christian persecutors, the current heirs to the wicked Pharaoh of Egypt.”

Hatred and revenge were clearly on display in the early decades of the Soviet Union, a period in which around 20 million people were murdered. From “Stalin’s Willing Executioners,” a review of Yuri Slezkine’s The Jewish Century:

There can be little doubt that Lenin’s contempt for “the thick-skulled, boorish, inert, and bearishly savage Russian or Ukrainian peasant” was shared by the vast majority of shtetl Jews prior to the Revolution and after it. Those Jews who defiled the holy places of traditional Russian culture and published anti-Christian periodicals doubtless reveled in their tasks for entirely Jewish reasons, and, as Gorky worried, their activities not unreasonably stoked the anti-Semitism of the period. Given the anti-Christian attitudes of traditional shtetl Jews, it is very difficult to believe that the Jews engaged in campaigns against Christianity did not have a sense of revenge against the old culture that they held in such contempt. …

Slezkine seems comfortable with revenge as a Jewish motive, but he does not consider traditional Jewish culture itself to be a contributor to Jewish attitudes toward traditional Russia, even though he notes that a very traditional part of Jewish culture was to despise the Russians and their culture. (Even the Jewish literati despised all of traditional Russian culture, apart from Pushkin and a few literary icons.) Indeed, one wonders what would motivate the Jewish commissars to revenge apart from motives related to their Jewish identity. …

Slezkine’s argument that Jews were critically involved in destroying traditional Russian institutions, liquidating Russian nationalists, murdering the tsar and his family, dispossessing and murdering the kulaks, and destroying the Orthodox Church has been made by many other writers over the years. …

The situation prompts reflection on what might have happened in the United States had American Communists and their sympathizers assumed power. The “red diaper babies” came from Jewish families which “around the breakfast table, day after day, in Scarsdale, Newton, Great Neck, and Beverly Hills have discussed what an awful, corrupt, immoral, undemocratic, racist society the United States is.”[7] … It is easy to imagine which sectors of American society would have been deemed overly backward and religious and therefore worthy of mass murder by the American counterparts of the Jewish elite in the Soviet Union—the ones who journeyed to Ellis Island instead of Moscow. The descendants of these overly backward and religious people now loom large among the “red state” voters who have been so important in recent national elections. Jewish animosity toward the Christian culture that is so deeply ingrained in much of America is legendary. As Joel Kotkin points out, “for generations, [American] Jews have viewed religious conservatives with a combination of fear and disdain.” And as Elliott Abrams notes, the American Jewish community “clings to what is at bottom a dark vision of America, as a land permeated with anti-Semitism and always on the verge of anti-Semitic outbursts.”

As the quote from neocon Elliott Abrams—and much else—indicate, this fear and loathing continues into the present. Consistent with what we know of the psychology of ethnocentrism, a fundamental motivation of Jewish intellectuals and activists involved in social criticism has simply been hatred of the non-Jewish power structure perceived as anti-Jewish and deeply immoral—Susan Sontag’s “the white race is the cancer of human history,” which was published in Partisan Review, a prominent literary journal associated with the New York Intellectuals (a Jewish intellectual movement), is emblematic.

As I write this in the summer of 2020, we are experiencing what feels like the end game in the Jewish conquest of White America. Because Jews have become a hostile elite with a powerful position in the media and educational system, Jewish attitudes in the 1950s that the U.S. is an “awful, corrupt, immoral, undemocratic, racist society” are now entirely mainstream and the cancel culture that we see now is indeed directed most of all toward White red state voters, particularly in the South. Cancel culture started with toppling Confederate monuments, but of course it didn’t stop there, so now statues of the Founding Fathers are being destroyed and there are demands that statues dedicated to Christian religious figures be removed. Jews in particular have demanded the removal of a statue of King Louis IX of France because of his attempt to curb Jewish moneylending in the interests of his people and for burning 12000 copies of the Talmud.

The Cathedral of Notre Dame burning, April 15, 2019. Much of the cathedral was built during the reign of St. Louis.  

This hatred won’t end if and when Whites become a minority. Jews were responsible for the 1965 immigration law that opened up the United States to immigration from all over the world, and they have energetically worked to make alliances with these immigrant groups who are encouraged to hate White America and often adopt anti-White rhetoric almost as soon as they arrive because they can see the political advantages of doing so.

This won’t end well. As I concluded in my recent book, Individualism and the Western Liberal Tradition:

I agree with Enoch Powell: “as I look ahead, I am filled with foreboding; like the Roman, I seem to see ‘the River Tiber foaming with much blood.’”[8] All the utopias dreamed up by the Left inevitably lead to bloodshed—because they conflict with human nature. The classical Marxist Utopian vision of a classless society in the USSR self-destructed, but only after murdering millions of its own people. Now the multicultural utopian version that has become dominant throughout the West is showing signs of producing intense opposition and irreconcilable polarization. 

Given the very large Jewish involvement in these projects consequent to the Jewish rise to elite status throughout the West, the big picture is that the thrust of Jewish power has been to create societies envisioned as being good for Jews, inevitably advertised in idealistic, morally uplifting, humanitarian terms [to appeal to the evolutionary psychology of individualism where social ties are based on belong to moral communities rather than communities based on kinship ties]. Historically, such projects have typically not ended well and have resulted in massive social upheavals. It would thus not be surprising if current social divisions result in a movement characterized by anti-Jewish overtones. …

All of the measures of White representation in the forces of social control will continue to decline in the coming years given the continued deterioration of the demographic situation. At this point, even stopping immigration completely and deporting illegals would not be enough to preserve a White America long term.

The left and its big business allies have created a monster. Whites have to realize that if they do nothing, they will be increasingly victimized and vilified in the coming decades as the monster continues to gain power. Better that any blood be shed sooner rather than later. 

What happened in the early decades of the Soviet Union is a chilling reminder of what can happen when an alien hostile elite seizes control of a country.

I agree entirely with Corey’s conclusions and recommendations for a revival centered around the adaptive aspects of Christianity—the aspects that produced Western expansion, innovation, discovery, individual freedom, economic prosperity, and strong family bonds. A Christianity that is adaptive in the evolutionary sense of survival and reproduction and fundamentally cognizant of the mistakes of the past.

We must not tolerate subversion. Liberalism must go; we cannot afford to repeat the mistakes of the Enlightenment. We cannot afford to countenance any further anti-American, anti-family, anti-White speech, and this should be reflected in a new Constitution. Just as conservatism was not enough, the United States Constitution was not enough, with gaps that left it gaping wide for judicial “interpretation.” For another thing, we must circle the wagons and inculcate the männerbund, restraining our individualism at least for the time being. For another, we must return to our Lord and Savior. A nation without faith can have no guiding light, no purpose, no drive, no Mission. Izaak Walton, writing of his friend John Donne’s last days, described the body “which was once a temple of the Holy Ghost and is now become a small quantity of Christian dust.” His last line: “But I shall see it reanimated.”

Kevin MacDonald, August 9, 2020


[1] Kevin MacDonald, “Christian Zionism,” The Occidental Observer (March 12, 2010).

https://www.theoccidentalobserver.net/2010/03/12/kevin-macdonald-christian-zionism/

[2] Kevin MacDonald, “Elena Kagan: Jewish Ethnic Networking Eases the Path of a Liberal/Leftist to the Supreme Court, The Occidental Observer (May 20, 2009).

https://www.theoccidentalobserver.net/2009/05/20/elena-kagan/

[3] Edward Gibbon, The Decline and Fall of the Roman Empire, Vol.1, ed. J. B. Bury (London: Methuen, 1909), 78.

[4] Quoted in W. T. Walsh, Isabella of Spain: The Last Crusader (New York: Robert M. McBride, 1930), 196.

[5] Tacitus, The History 5, 4, 659.

[6] Kevin MacDonald, “Stalin’s Willing Executioners: Jews as a Hostile Elite in the USSR.” Review of Yuri Slezkine’s The Jewish Century.  Princeton, NJ: Princeton University Press. The Occidental Quarterly, 5(3), 65–100, 93–94.

[7] This quote comes from Kevin MacDonald, The Culture of Critique, Chapter 3.

[8] “Enoch Powell’s ‘Rivers of Blood’ Speech,” The Telegraph (November 6, 2007).

https://www.telegraph.co.uk/comment/3643823/Enoch-Powells-Rivers-of-Blood-speech.html

Review of Judaism and the Vatican: An Attempt at Spiritual Subversion. Vicomte Léon de Poncins.

Review of Judaism and the Vatican: An Attempt at Spiritual Subversion
Vicomte Léon de Poncins, trans. Timothy Tindal-Robertson
Palmdale, CA.: Christian Book Club of America, reprinted 1999. Originally printed 1967.

Editor’s note: TOO has posted several articles over the years on Jewish influence on the Catholic Church: George F. Held’s translations of Léon de Poncins: The Problem with the Jews at the Council in four parts, Jimmy Moglia’s “Quo Vadis Vatican? Jewish involvement in the radical changes of the Second Vatican Council,” my “The role of Jewish converts to Catholicism in changing traditional Catholic teachings on Jews.” Andrew Joyce’s “Jews, White Guilt, and the Death of the Church of England” shows how some of these same figures (e.g., Jules Isaac) have influenced the Church of England.

After a little over a half century, it has become quite clear that the Second Vatican Council (1962–65) and the changes which took place in its wake—especially the promulgation of the New Mass by Pope Paul VI/Montini (1963–78)—has created a new religion that while it may still be called “Catholic” is in reality something quite different than what had existed for some two thousand years beforehand. The Council had been called by Pope John XXIII/Roncalli (1958–1963) to be “pastoral” and not to define doctrine or settle theological disputes; however, it was quickly taken over by Modernist forces who, despite being a minority (albeit a very determined minority), were able to force through a progressive agenda.

The Modernist takeover at Vatican II was not by happenstance, but, as with a great many important historical events, was well planned in advance. John XXIII’s predecessor, Pope Pius XII/Pacelli (1939–1958), had contemplated calling a council, but had been warned against it. Although Pius XII prevailed in not convoking a general assembly and is thought by many as the last “traditional” pope, an objective look at his appointments and actions during his pontificate paint a different picture. Many of the Vatican II revolutionaries operated freely during Pius XII’s reign and some had gained influential positions inside the Roman Curia. One of the most prominent Modernist was the future Pope, Paul VI.

It has been argued that had the Council never been convoked and had the Church retained its traditional stance on morals and doctrine, the cultural revolution which took place in the 1960s and beyond may have never taken place or would have been mitigated. The Vatican II documents, in many instances, were not explicitly heretical, but they were worded in such a way that they could (and were) interpreted in a liberal fashion. Modernists boasted that the Council inaugurated a “New Springtime” in the Church which would add converts and invigorate the faithful to greater devotion. Just the opposite occurred, as millions left and joined other denominations or simply lost interest .

Vatican II would have profound societal effects, especially in regard to marriage, child rearing, and the role of women. Very soon after the Council had ended, “Catholic divorce” in the form of Church annulments became popular. Where marriage in the time before Vatican II was held as indissoluble, married couples by the thousands were afterwards granted annulments by Church authorities and could and did remarry. Traditionally, Catholic women were seen and acted as homemakers and child-bearers or, if called, sought a religious vocation; after Vatican II women were encouraged to pursue careers and were granted positions in the Church and even allowed liturgical roles. Under the papacy of John Paul II/Wojtyla (1978–2005) for the first time, younger women and girls were permitted to become altar servers.

The New Springtime proved to be an unmitigated disaster on all fronts, as not only vocations, Church attendance, and membership plummeted to historic lows, but also widespread divorce and the new role of women led to a catastrophic drop in birthrates especially among the Catholic populations of Western Europe.

One of the most significant changes which took place at the Council was on the relationship between the Church and the Jews. The Modernists had hoped, with considerable Jewish backing, to push through language which would absolve the Jews from their crime of Deicide, condemn “anti-Semitism,” and play down Christian efforts to convert the Jews. Evangelization was to be replaced with the idea that Jews were “elder brothers” of Christians, as opposed to the traditional doctrine of “supercession”—that the covenant between God and the Church superceded the covenant between God and the Jews. This new construct appeared with the notion of Western civilization’s “Judeo-Christian” heritage which became a popular phrase in conservative and neoconservative literature.

There were few Churchmen or those among the laity who opposed Vatican II and almost none who objected to the new policy toward the Jews or did any investigation on how such a radical change came about. Among the few who did was Vicomte Léon de Poncins, a distinguished French author who had written numerous books and articles dealing with Freemasonry, the Jews, and subversive political movements. Poncins was the founder of the famous review, Contre-Révolution, which was published in Switzerland. He came from a distinguished French family. His great-grand-fathers were defenders of the Ancien Régime, one losing his life fighting the revolutionaries in 1789, while the other was imprisoned by Napoleon for his support of the monarchy.

Poncins wrote two books shortly after the close of the Council: Judaism and the Vatican (1967) and Freemasonry and the Vatican (1968). The former chronicled the events, personalities, and literature which led to the changes which took place in the decades prior to Vatican II in regards to the Jews. It also gave a first-hand commentary on the machinations which went on behind the scenes at the Council, including the actions of Paul VI and progressive bishops which many Catholic conservatives at the time, and even now, did not hold accountable or looked the other way, especially about the Pope’s involvement.

While there have been studies of Vatican II in the turbulent years which followed and while most have included analysis of the changes in Church policy toward the Jews, the later literature (mostly from traditional Catholic sources) has steered clear of the notion that the Jews had malicious intentions in their efforts. More traditional authors argued that they were doing so for self-preservation and in reaction to Christian persecution. Poncins was not of this mode of thought, believing in more sinister aspects of Jewish behavior which was why he was smeared and called an “anti-Semite.”

The Jewish onslaught on the Church began in earnest after the conclusion of World War II. The justification that Jewish intellectuals used was that the persecution of the Jews under National Socialism was the culmination of Gentile oppression and hatred which stemmed back to the time of Constantine’s emancipation of the Church and his patronage of it. Once given power, both Church and state persecuted the Jews over the next two millennia.

The reason for the Church’s animus toward the Jews was Christianity itself which at its root was “anti-Semitic.” In the minds of Christians, the Jews were directly responsible for Christ’s death. Therefore, the Gospel accounts which placed the blame on the Jews during Christ’s “trial” and Crucifixion, along with the early Church Fathers’ commentary on these events, had to be discredited. Later, the great Church doctors also had to be undermined for their upholding of Jewish responsibility in the death of Christ.

The pronouncements on non-Christian religions and the declaration Nostra aetate passed in the Fourth Session of the Council (1965) accomplished almost all that the Modernists had hoped for. In effect, these pronouncements repudiated nearly two thousand years of Catholic teaching on the Jews. Ever since, the Church has continually bowed to Jewish pressure in regard to its liturgy, the naming of saints, and in the political realm—its most infamous decision in the latter being the recognition of the state of Israel in 1994.

Poncins, who closely covered the Vatican II proceedings, wrote of the declaration:

. . . a number of Jewish organizations and personalities are behind the reforms which were proposed at the Council with a view to modifying the Church’s attitude and time-honored teaching about Judaism: Jules Isaac, Label Katz, President of the B’nai B’rith, Nahum Goldman, President of the World Jewish Congress, etc. . . . These reforms are very important because they suggest that for two thousand years the Church had been mistaken and that she must make amends and completely reconsider her attitude to the Jews. [10]

The leading figure in the years prior to the Council was the virulent anti-Catholic writer Jules Isaac, and he played an active role during the Counsel. “Isaac,” Poncins describes, “turned the Council to advantage, having found there considerable support among progressive bishops. In fact he became the principal theorist and promoter of the campaign being waged against the traditional teaching of the Church.” [11]

Isaac had long before begun his hostile campaign to overturn Catholic teaching on the Jews with his two most important books on the subject: Jésus et Israel (1946) and Genése de l’Antisémitisme (1948). Poncins accurately summarizes the main thrust of these works:

 In these books Jules Isaac fiercely censures Christian teaching, which he says has been the source of modern anti-Semitism, and preaches, though it would be more correct to say he demands, the ‘purification’ and ‘amendment’ of doctrines two thousand years old. [11]

The two fonts of Revelation are: Sacred Tradition and Sacred Scripture. To be successful, Isaac had to challenge the veracity of the Gospels, a seemingly monumental undertaking, but Jewish hubris apparently knows no bounds. The passages which Poncins quotes from show a number of inconsistencies, errors, and omissions which makes one wonder how books so flawed and biased could attain such notoriety. Poncins points out the shabby scholarship and vitriol that Isaac has for his subject:

In short, in their account of the Passion, now revised and corrected  by Jules Isaac, the writers of the Gospels appear as arrant liars of whom Matthew is unquestionably the most venomous. [19]

 

While the Romans cannot be completely exonerated for Christ’s death, Isaac focuses solely on the actions of Pilate during the Passion. He ignores the number of occasions during His three-year ministry where the Jews sought to kill Him. The most important omission was when Caiphas, shortly after the raising of Lazarus, condemned Christ to die: “Neither do you consider that it is expedient for you that one man should die for the people, and that the whole nation perish not.” [S. John ch. xi, vs. 50] There is no evidence, even at that late date, that any of the high Roman officials, including Pilate, knew of Christ until his Crucifixion.

In addition to his written works, Isaac organized “both national and international gatherings attended by sympathetic Catholics who were favorably disposed towards his arguments.” [12] Instead of falling on deaf ears inside the Vatican, in the post-war Catholic world, Isaac attracted a significant following. In fact, he was able to obtain a private audience with Pius XII where “he pleaded on behalf of Judaism.” [12] In 1960, after discussions with high ranking officials of the Roman Curia, Isaac met with John XXIII and asked the pope to “condemn the ‘teaching of contempt’ [in the Gospel narratives], suggesting that a sub-commission should be set up specifically to study the problem.” [12–13] Isaac’s activities proved to be quite fruitful, as Poncins reports:

Some time afterwards Jules Isaac ‘learned with joy that his suggestions had been considered by the Pope and handed on to Cardinal Bea for examination.’ The latter set up a special working [party to study relations between the Church and Israel, which finally resulted in the Council vote on the 20th of November 1964. [13] 

That a vicious critic of Sacred Scripture, the Church Fathers, and saints was received by the Catholic hierarchy says a lot about the power and influence that the Jews had attained. And that their ideas were eventually accepted by Rome, shows how it had become increasingly Judaized. Judaization would only accelerate especially after the promulgation of the New Mass as popes would visit and pray with Jews at synagogues.

While Judaism and the Vatican appeared over a half century ago, it is still relevant for it was one of the first works which showed that the modern Catholic Church is a different institution than had previously existed for some two thousand years. Furthermore, Poncins addresses the touchy subject of the Jewish infiltration of the Church which even many traditional Catholic authors have typically avoided.

Poncins’ tome is important, for the changes in the Church’s attitude toward the Jews played a large part in its downfall as the Western world’s preeminent moral authority which used to defend the family, taught what the proper role of women in society should be, while it condemned societal-wrecking evils as sodomy, divorce, abortion, contraception, and concubinage. Without the Church’s guidance, Western societies were easy prey for the cultural Marxists’ (often Jewish) assault on traditional values and morals.

A revitalization of Western civilization can only come about if the nightmarish demographic trends of the Occidental peoples are reversed. It is doubtful that such a turnaround can come about unless the Catholic Church repudiates the Second Vatican Council, especially in its policy toward the Jews, and becomes once again a defender of traditional Christian morality. To begin such an arduous task, there is no better place to start than a thorough reading of Vicomte Léon de Poncins’ Judaism and the Vatican.

Ethnos Needs Logos (and Genos)

Dr. E. Michael Jones is a prolific and pugnacious Catholic author. He is a great crusader for Truth and I admire his work tremendously. A man who can spin off a thousand pages on the “Jewish Revolutionary Spirit” is clearly a man with important things to say. He makes unexpected and illuminating connections like few others and has a way of reducing complex cultural or social phenomena down into a single blast furnace of a sentence. Oftentimes the result is breathtaking, as in, “modernity is rationalized sexual misbehavior.” Jones began his career by getting fired from St. Mary’s College in South Bend for being against abortion. (Listen to him tell the story.) A bit nonplussed at being considered too Catholic for a Catholic college, he launched his own magazine, now entitled Culture Wars, and almost forty years and a dozen incisive volumes later, shows no sign of slowing down. Anyone who wishes to understand the hidden forces that shape the modern world will find a trove of insights in his large body of work.

In this short essay, however, I venture to take issue with the great Dr. Jones. The “issue” arises from the fact that he insists that race is not an important focus of identity. Being a militant Catholic (in the best sense), Jones maintains that if everyone just converted to Catholicism most modern ills would take care of themselves. In this, I happen to agree with him. Imagine if the Catholic hierarchy actually converted to Catholicism! Not to mention the Jews and Muslims and the LGBT crowd! A lot of problems would vanish instantly. But alas, that’s not happening anytime soon, and meanwhile, we—the men of the West—have a fight on our hands. In short, I believe that race is much more important than Jones is willing to concede, both as a component of individual humans and as a factor in history and culture.

Aware of his stance on race, I recently bought his two booklets Ethnos Needs Logos and Benedict’s Rule. Idly flipping through the first one, I came across the sentence, “Without the Catholic Church, Europe would resemble Somalia.” Now, I like to think I’m a good son of Holy Mother Church, but that statement made me slightly sick to my stomach (see also Kevin MacDonald’s recent comment on the role of the Church in European history). I decided to read the books carefully and work out exactly where I stand in relation to Jones’ ideas.

The genesis of Ethnos Needs Logos was a conference on national identity conducted in Guadalajara, Mexico, during which Jones privately debated David Duke and Mark Weber (of the Institute for Historical Review) over whether race or religion is more responsible for the creation of nations. Jones vigorously expounds the idea that “Logos,” the rational and divine order of the universe as personified in Christ and now embodied in the Catholic Church, is the only force that can raise ethnic groups to the highest level of human culture. Drawing on Hegel’s Lectures on the Philosophy of World History, Jones describes how this process culminates in nationhood and the Christian state. The end of human progress, which involves the progressive understanding and social implementation of the true idea of “freedom,” is thus the Catholic West. In making his point, Jones ridicules the idea that race, mere matter as he calls it, plays a role in the moral development of mankind.

In Benedict’s Rule, published in 2017, a year before Ethnos Needs Logos, Jones discusses how imperial overreach emptied Roman identity of its meaning. (It also emptied Rome of its founding people: Appendix to Chapter 2 of Individualism and the Western Liberal Tradition—a good example of how changing the people also changes the culture.)

Jones goes on to claim that the void after the fall of the Empire was filled by religion and the growth of ethnic groups (“ethnogenesis”). He describes how the ensuing reign of chaotic tribalism was eventually tamed and civilized by the monastic Order of St. Benedict and the Catholic Church. He then switches to modern times to describe how the Church in America “controlled” ethnogenesis by creating cohesive ethnic parishes in northern cities. Jones holds that the Church constituted a powerful “ethnic group” defined by religion. Jones is an adherent of the “triple melting pot” theory, which claims that, in America, religion replaced national origin as the main bond of unity, in consequence of which there were three “ethnic groups” in America: Catholics, Protestants, and Jews. Unfortunately, the Church fell into the trap of joining the “civil rights” movement (and defining justice in racial terms) instead of defending the integrity of its ethnic parishes, and, coincidentally, its own power. Interestingly, Jones says the Catholic parishes in the northern cities should have resisted being broken up by the influx of Blacks into their neighborhoods, although elsewhere he states that “any race-based defense was either illicit or ineffectual.” (Ethnos, 40) The collapse of Catholic power in the 1960s and 1970s permitted the conservative movement to organize disaffected White Catholics, who resented the liberal turn of their Church, into a new “ethnic group.” Jones ends by predicting that globalism will soon usher in a new era of rampant tribalism, and that Islam will be the big winner if the Catholic Church does not return to its traditions.

Jones does not define “ethnic group,” but he uses the term to denote any effective social group, including tribes, religious groups, nations, and even political parties.

All in all, two very interesting booklets that support each other’s arguments with a wealth of trenchant analysis. I found myself agreeing with practically all of it, and was pleasantly intrigued half a dozen times. There is much I would like to discuss—perhaps at a later time—but at present I will confine myself to just two of Dr. Jones’ ideas.

The first statement that caught my attention is that Whites in America embrace White identity only because they are deracinated; they have lost the more important communal bonds of ethnicity and religion and have seized upon an ersatz identity:

The term “white” or “European,” . . . is the infallible sign that we are dealing with advanced deracination. White people are people who lack an identity, and so the only identity they can come up with is a negative one, namely, the opposite of black. (Ethnos, 40)

In fact, White identity in America is as old as the nation itself, especially in the South, given that the racial division between Blacks and Whites has existed since before the founding. Moreover, during the period of ethnic defense culminating in the 1924 immigration law, it was common for White Americans to have a sense racial identity and to feel threatened by immigration, especially immigration of Eastern European Jews. Such ideas, often influenced by Darwinism, were published in prominent media and by publishing houses with excellent establishment reputations. (See Chapter 6 of Individualism and the Western Liberal Tradition.)

I agree that many White Americans are deracinated in the current situation, but this is after the rise of a new (fundamentally Jewish) elite and decades of propaganda from the mainstream media, activist organizations, and academia fostering White guilt and the idea that White racial identity (and only White racial identity) is a psychopathology and has no scientific basis—the latter an idea that Jones evidently approves.

The same is true of other identities. Christianity has gone by the wayside; so has identity based on national origins, and even old-style patriotism has been ridiculed and outlawed. Whites are desperately looking for community. (I firmly believe that this loss of identity is the real cause of the high White suicide rate.) Some are looking back to the White heritage of “the West” and trying to develop a focus of attachment and action based on that. If these people can mobilize others to defend White people and Western Culture, then I support their efforts. Along with Dr. Jones, I hope that the West returns to the old Faith, but the question of bare survival is now looming, and I prefer the survival of pagan White culture to the death of all White culture.

Jones denigrates racial identity as materialist and artificial—not simply a lesser choice among various possibilities, but one completely in error. However, the enemies of Western Man and Christianity have grouped heritage Americans into the category of “White,” and are waging war on them—us—on that basis. If we are not interested in seeing ourselves as White, our enemies are. Even more urgently, the demographic situation in America is grinding inexorably onward, precisely against Whites as Whites. Therefore, it seems we will have little choice but to fight under that flag. The longer the enemy wages war against “Whites,” the more defenders will take up the banner thrust into their hands.

I certainly do not regard White identity as negative or artificial. However, if one takes it as a catch-all term, then, yes, it is a very thin concept, because it encompasses so many groups across the world that differ on all points except race. What unites all those Whites in the various nations? Precious little. On what basis could they be united for common action? It is White identity within the various nations that could provide some traction, for there it could draw upon common history and traditions. That is the key: race by itself probably cannot provide a basis for unity and action, but fused with religion, national feeling, and anything else that helps bond society together, it could give rise to a powerful ethnos. Therefore, Whites should seek to reactivate their traditional identities based on religion, nation, or region, as well as on race.

The next fifty years is going to be a riveting lesson in the dynamics of imperial disintegration and ethnogenesis. Seeking solidarity in Whiteness, if it does nothing more than facilitate strong bonds between groups of Whites caught in a civil war fought along racial lines, will have served a vital purpose.

The second point that demands explication is Jones’ denial that race is anything more than mere matter, without importance in relation to the faculties of the soul, human behavior, or society at large. He cuts the ground away completely from any attempt to invest race with meaning for individuals or society:

Race . . . is a creation of the biological materialism which found its most prominent spokesman in Charles Darwin. Materialism is based on the primacy of matter, and matter, as everyone trained in Thomistic philosophy knows, is the principle of differentiation. Matter, therefore, cannot lead to unity.” (Ethnos, 12)

He insists that men are inclined to race pride “because we are all by fallen nature carnal and are always ready to choose material goods over spiritual goods.” (Ethnos, 22)

But why should unity be an overriding goal? This pre-judges the question of whether race exists and whether race a primary dividing line in the contemporary world, resulting in a situation where anti-White hatred is increasingly prominent in the mainstream media and on social media. This utopian ideal of a harmonious humanity united by spiritual ideals ignores the reality of what is happening all around us.

Moreover, the good doctor, it seems to me, is denying heredity and race any role in the mental and moral make-up of men. First, heredity influences human behavior. Genes or other biological factors don’t determine human behavior, because every normal human possesses free will in his actions. However, there is a cascade of modern research that shows how genetic factors predispose people to this behavior or that. Ignoring these data results in a philosophical idealism dedicated to the spiritual unity of mankind in which the mind is completely separate from the body. Jones is quite aware of Jewish influence on the culture of West, but does anyone seriously believe that a philosophical idealism based on the unity of mankind will ever appeal to Jews? Will it ever appeal to the (now virtually hegemonic) cultural left and its addiction to the racial and gender identity politics of division?

Genes can make some people more inclined to alcoholism and violence, among other behaviors. I should stress that no gene or complex of genes can make a person an alcoholic. That would represent the destruction of free will and reduce men to genetic robots. A person repeatedly chooses to drink—that makes an alcoholic. The genes nudge a person in that direction, or incline a person to that behavior, but only the will, seated in the soul, directly pulls the trigger on the action. Thus, genetic factors may sway the will, but do not impel it.

In addition to genetic influence on behavior, there appears in Catholic teaching the idea that heredity contributes to the moral make-up of man.

First, some background. In Catholic teaching, the human is a perfect union of two distinct elements, the body and the soul. The human soul is both the animating principle of the body, and an immortal spirit. (The souls of animals are not spirits and go out of existence with the death of the animal.) The souls of men have spiritual faculties or powers called the intellect and the will. The intellect has its seat in the soul, but it is dependent upon the senses to provide it with material for its operations. How and to what extent the intellect is dependent upon the physical brain is a problem that has long fascinated not only me but also centuries of Catholic theologians and psychologists. As to why intelligence is so variable in humans, there are two possibilities. The first is the idea that the physical quality of the brain, if excellent, permits greater reach and power to the operations of the intellect; however, if it is inferior, it can limit mental performance. The second possibility is that God fashions the soul and its intellect according to the constitution of the body and the brain. Both of these cases permit the conclusion that the material body has an impact on the soul and its capabilities.

The idea of heredity is surprisingly prominent in Catholic teaching. It was with intense interest that I recently read the following passages from the pen of the great German-born Thomist, Abbot Vonier, in his classic 1913 work The Human Soul:

There seems to be no contradiction in supposing that spiritual souls may differ widely in qualities, God forming them according to the differences of hereditary dispositions. . . . Saint Thomas Aquinas distinctly inclines towards the view that Almighty God fashions the soul He creates according to the body into which He infuses it. As long as the soul’s spirituality is safeguarded, there is no reason why the body, with its qualities, should not be to God the occasion for creating a soul with corresponding qualities. (Vonier, 45-46)

[Man’s physical make-up] has its qualities and its defects, which the soul cannot change

. . . the soul’s office is . . . to tune all the strings of nature to the highest pitch; but all the tuning in the world will never change the make of the instrument. (Vonier, 47)

These are explosive ideas. They support the proposition that humans have varying capacities (including moral capacities) that follow the dispositions of heredity. Similar statements appear in the work of other theologians. The Jesuit Ernest R. Hull, in The Formation of Character, says

The bodily gifts of nature are . . . unequally distributed; and hence a huge difference of quality in the composition of the brain, nerves, sensitive organs and the rest. And since all our functionings in life have to be carried on through this conjoint instrument called the body, it follows that men come into existence with an immense initial difference of mental and even moral capacity, according to the qualities of these different organs. … Hence there is no difficulty in acknowledging the fact that some people are born stupid, others clever, some weak and others strong, some sluggish . . . others vivacious and active. . . . Even in the moral order there are some who are almost literally born angels in the flesh, while others are painfully prone to anger, sloth, gluttony. (Hull, 113; emphasis added)

Further support comes from the 1908 Catholic Encyclopedia:

Character is the expression of the personality of a human being. . . . A man’s character is the resultant of two distinct classes of factors: the original or inherited elements of his being, and those which he has acquired. On the one hand, every human being starts with a certain nature or disposition—a native endowment of capacities for knowledge, and feelings, and tendencies towards volitions and action—which varies with each individual. This disposition is dependent in part on the structure of the bodily organism and especially of the nervous system which he has inherited; in part, perhaps, also on his soul which has been created. . . . The transmission from parent to offspring of hereditary dispositions, therefore, involves no conflict with the doctrine of the creation of each human soul. (Catholic Encyclopedia, “Character”)

There is nothing more central to man than his character. Character is the truest manifestation of who a man is, a direct expression of his moral temper. And, character is partly derived from heredity. It is based on temperament and formed by the habitual action of the will, which decides between courses of action. (Temperament can be thought of as the natural inclinations of a person, manifested especially in his personality, with a strong hereditary component.) Character is the “group of internal dispositions, issuing from heredity, environment, education, or deliberately formed habits, which preside over one’s habitual conduct.” (Attwater, A Catholic Dictionary, 96; emphasis added)

Within mainstream Catholic theology, the body becomes more than dumb “matter” when it is united to a soul. The soul does not spiritualize or divinize the body, but it does raise it to full partnership with an immortal spirit, all of whose functions are performed through and with the body and its natural endowment. The passages above show us that the physical, hereditary qualities of the body impart to the human being a not-inconsiderable part of his moral constitution.

To make the obvious connection, if heredity is important and if the races differ significantly in their genetic endowment, then race is real.

Thus, the body—heredity—race—contributes to the formation of the psychological and moral human being. Man is a union of the physical and the spiritual worlds, each with a sphere of influence over the other. Yes, the soul is much more important, but the body is more than a cipher, much more than “mere matter.”

Lastly, I would like to address the preposterous claim that “Without the Catholic Church, Europe would resemble Somalia.” Without in any way downplaying the tremendous civilizing work of the Catholic Church, I present for your meditation two numbers:

Average IQ of Europe: 100.
Average IQ of Somalia: 68.

From Human Rights Watch:

If a person scores below 70 on a properly administered and scored I.Q. test, he or she is in the bottom 2 percent of the American population and meets the first condition necessary to be defined as having mental retardation. . . . An I.Q. in the 60 to 70 range is approximately the scholastic equivalent to the third grade.

I know that Dr. Jones often resorts to hyperbole, but no White society would ever resemble Somalia.

As important as it is, the spiritual cannot provide a complete explanation for society and history, because man has a physical body and lives in a physical world. True Catholic teaching does not despise matter, but rather exalts it because it was made by God. Indeed, the highest form of matter in the universe is the human body, animated by a soul. Catholics should not despise the concept of race either, because it too was created by God. Catholic teaching is (or was) very comfortable with the idea of individual human inequality in talent and character, as well as with the idea of talent-based hierarchies in society and state. There is likewise no reason to deny the obvious differences between races, other than a misguided concern to give false charity greater importance than truth. There is no profit in that.

Whether race will ever become a powerful and effective focus of identity in the beleaguered West is an open question, but it is painfully clear that the war against “Whites” is intensifying dramatically. I say we should mobilize all the forces we can lay hold of, whether spiritual or racial, and bring them to the fight.


Sources

Attwater, Donald. A Catholic Dictionary. New York: MacMillan Company, 1943.

Hull, Ernest R., S.J. The Formation of Character. St. Louis: Herder Books, no date.

Jones, E. Michael. Benedict’s Rule: The Rise of Ethnicity and the Fall of Rome. South Bend, Indiana: Fidelity Press, 2017.

Jones, E. Michael. Ethnos Needs Logos: Why I Spent Three Days in Guadalajara Trying to Persuade David Duke to Become a Catholic. South Bend, Indiana: Fidelity Press, 2018.

Maher, Michael. “Character.” The Catholic Encyclopedia. Vol. 3. New York: Robert Appleton Company, 1908. 26 Nov. 2019 <http://www.newadvent.org/cathen/03584b.htm>.

Vonier, Abbot. The Human Soul. Bethesda, Maryland: Zacheus Press, 2010.

 

 

“The Mightier Our Blows, the Greater Our Emperor’s Love”: The Crusader Ideology of Germanized Christianity in the Song of Roland

There is a mysterious quality to the first literature of any ancient nation. The earliest recorded poems are those produced right at the edge between the forceful spontaneity of barbarism and the dead letter of civilization. They almost invariably reflect a primordial and manly mindset very different from that of our own time. They express the psychology and values of conquering peoples, heeding closely to the law of life, by which nations prosper or die. So it is with the Iliad of ancient Greece,the Beowulf of the Anglo-Saxons, and the Song of Roland of the French.

The Song of Roland is the French national epic and the first great piece of French literature, emerging in the eleventh century, on the back of the First Crusade to retake the Holy Land from the Muslims. The poem’s author is even more mysterious than Homer, for we do not even know his name. The Song is a vivid and powerful expression of the values of medieval European chivalry and indeed of the centuries-long clash of civilizations between Christianity and Islam, dating back to the Muslim conquests of Roman Christian Levant and North Africa.

In contrast with later criticisms of Christianity as embodying a universalist “slave-morality,” in the Song we find Christian values perfectly fused, and perhaps subordinated to, the essentially Germanic warrior ethos of the French knightly aristocracy in the form of a novel crusader ideology. The Song presents a perfect case-study of what James C. Russell called the “Germanization of early medieval Christianity” or what William Pierce called “Aryanized” Christianity.[1] The heroes of the poem are obsessed with honor, family, nation, religion, and service to the emperor. I shall present the historical Charlemagne and the values of the Song of Roland. These can help us understand both the emergence and defense of European identity in past centuries. Read more

Quo Vadis Vatican? Jewish involvement in the radical changes of the Second Vatican Council

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Here’s to our murder-less mystery story, where its religious-ecclesiastical background calls for careful threading, though no issues of faith or belief are involved. I am referring to the Second Vatican Council, (1961–1964), some of its deliberations, the shadowy maneuvers that brought them about, and the implications and consequences for the brethren and the world at large. The Council implemented profound changes, of which many faithful are probably not fully aware, and from which the Catholic Church has perhaps not yet recovered.

But first some background. The late 1950s were a time of critical ideological tension. In Italy, Communist governments, provincial and local, ran and administered large swaths of the country. There was a chance that in the next political elections the Communists could win the majority.

Understandably, America was concerned and had disturbing contingency plans should the enemy win. In this, I think, they misunderstood Italy’s collective psychology. For one, many had already perceived the utopian nature of Marxist egalitarianism and sensed that a Communist state would resemble a convent or a prison. But they also knew that, if the Italian Communists won, they would quickly convert the convent into a brothel and the prison into a discotheque. That is, a change in name but not in substance.

Still, Pope Pius XII, who died in 1958, came from a noble family with a long history of service to the Church. Now policy and the political winds called for a Pope with a different background, a “populist” we would say today — one whose humble origins would implicitly raise favor among the discontent, hope in the disenfranchised and sympathy in the downtrodden.

Pope John XXIII filled the bill, for he was the fourth among thirteen children in a family of sharecroppers. And soon he acquired the byname of “good.” From then on, the masses knew him as “the Good Pope.”

Logic is never a friend of mass psychology, for ‘good’ is a relative term. Good compared to whom? In fact, according to a meaningful section of past and current Catholic thinkers, John XXIII was a disaster. Read more

Ireland’s Abortion Referendum: a Move to Halal Irish Stew

Sixty six per cent of the Irish people voted in May’s referendum to ‘Repeal the Eighth’. They have emphatically overturned the Eighth Amendment to the Irish constitution which declares that the life of the unborn child is equal to that of the mother, so outlawing abortion in almost all circumstances. The Catholic Church in Ireland made a point of keeping out of the acrimonious national debate. But the symbolism of this couldn’t be more obvious. Ireland is no longer a Catholic country. And this is crucial, because religious countries stand up for themselves against the enemies at the gate; secular countries let themselves get invaded.

The research on this is quite clear. People in countries that are religious are prepared to make huge sacrifices for the country they see as divinely-ordained while the same time repelling the Devil-inspired invader. When religiousness collapses, ethnocentrism has no religious underpinning and it collapses as well . . . and the floodgates open. May’s vote was as clear as symbol as there could be that the famous Irish craic will be giving way to ghettos and division.

Abortion, far more so than gay marriage, is a ‘Catholic’ issue. Long before gay marriage was even thought of, opposing abortion was a sign of being a committed Catholic. But Ireland’s break-neck secularization means that these devotees are bullied into silence. Ireland’s expatriate young have been flying home just to vote against the Church’s teaching. For them, in particular, Rome is part of the Ireland of the shameful past, not of the vibrant future.  

Since gaining formal independence in 1922, Catholicism has been at the heart of the Irish state. Read more

An Appraisal of the SSPX from the Viewpoint of White Advocacy

The Society of St. Pius X (SSPX) is a priestly fraternity founded in 1970 by Archbishop Marcel Lefebvre, who was one of the very few bishops to oppose the modern innovations imposed on the Catholic Church after the Second Vatican Council (1962–65). The SSPX does not have a sanctioned, official position within the Church, but it vehemently opposes any attempt to characterize it as “schismatic,” or opposed to basic and lawful Church authority. Its self-imposed mission is to preserve the kernel of the Church free from corruption, specifically the Latin Mass and the ordination of priests, and thus keep alive the old paths that produced millions of holy men and women.

The SSPX knows that enemies have infiltrated the Church—modernists, Jews, freemasons, and homosexuals—and have accomplished a profound and tragic transformation of the old Faith (see “The role of Jewish converts to Catholicism in changing traditional Catholic teachings on Jews“). Pope Francis with his leftist activism is not an isolated phenomenon, but simply the culmination of this maleficent penetration of the Church. It is crucial to understand that the Church we see today—wimpy and liberal—is emphatically not the Church of old. That Church is long gone, but a remnant perpetuates the old no-nonsense, masculine traditions. The SSPX is that remnant, along with patches of conservatism here and there in the New Church.

We must distinguish between the SSPX and its followers. The SSPX, strictly speaking, consists only of the priests and its few bishops. These priests offer Mass for many faithful (“traditional Catholics”), who are often mistaken for “members” of the SSPX. In this essay I will, however, sometimes lump priests and laity together under that term, or simply, “the Society.”

The SSPX is a very positive movement for Whites for several reasons. Perhaps the most important is that Society families produce White children at a rate virtually unknown anywhere in the contemporary West. The SSPX and its faithful make up one of the very few vital bodies in the entire West. By “vital,” I mean a body that is full of life and energy, from the Latin vita, “life.” And isn’t that what Whites need above all else? Life? Descendants? White children? What other group in America is “vital” in this sense? What other group in the U.S., apart from Mormons, and Mennonites, is producing large numbers of White children? Read more