“I had heard of that clergyman, as having buried many scores of the shipwrecked people; of his having opened his house and heart to their agonised friends; of his having used a most sweet and patient diligence for weeks and weeks, in the performance of the forlornest offices that Man can render to his kind; of his having most tenderly and thoroughly devoted himself to the dead, and to those who were sorrowing for the dead. I had said to myself, ‘In the Christmas season of the year, I should like to see that man!’” — Charles Dickens’ The Uncommercial Traveller
A friend with kinist sympathies recently called me to express his delight that Pat Buchanan had been fired from his position from MSNBC. He was delighted because he thought that Pat would now be on our side! I can understand my friend’s feelings. Pat Buchanan, although marginalized, still has a voice within Liberaldom. It is only natural that a kinist from outside Liberaldom should hope for a voice within Liberaldom. But shouldn’t our hopes be based on something real? Pat has always consistently supported the propositional idea of a nation. He has never maintained that the United States should be a white, Christian nation. What Mr. Buchanan has consistently urged, as Simon Heffer also urged in Britain, is that immigrants of color should respect the existing culture and customs of the white Americans. That’s all Mr. Buchanan ever maintained. And for expressing those views, he was fired, which should not surprise us because we know that liberals are totalitarians. They talk about free speech and fair play when they are out of power, but once they obtain power they do not tolerate any opposition. And there has been a marked change in liberal behavior over the last ten years. They no longer even try to cloak the Babylonian night of liberalism with some of the trappings from the Christian day of Europe. Mainstream newspapers show homosexual lovers on their front pages, interracial couples are strewn throughout the television shows, and sexual depravities that would have made Caligula blush are celebrated in print, on screen, and on television. When such liberal depravities are so blatant, it’s a sign that the liberals do not think they will ever be outside looking in again. They are the powers that be and they see no sun setting on their day.
What does it mean when journalists such as Pat Buchanan and Glenn Beck, men who voiced their objections to certain liberal policies respectfully while following the rules of Liberaldom, are cast out of Liberaldom? It means that liberals do not want a multicultural democratic society of “you respect my culture, and I’ll respect yours.” They want a totalitarian state dedicated to the hatred of the white Christian European and the worship of the black man.
The so-called “democratic process” is merely a cloak for totalitarian liberalism. When liberals achieve the power necessary to quench all opposition they dispense with all pretexts. Elections in the European countries are merely state-sponsored show trials; we know the verdict before the verdict is given. The elected official will support “our democratic institutions” no matter which party he represents. And supporting our democratic institutions means supporting totalitarian liberalism and the state religion of totalitarian liberalism, which is negro worship.
If we look at the existing world order with the eyes of the conservative prognosticators or the mad-dog liberals, everything seems cheerless, dark and deadly. But do those men of Liberaldom see with blinding sight? No, they do not. Even the conservative liberals who profess to be religious do not look at the Europeans’ history with their hearts. The eyes of reason see a Liberaldom that is forever. But the European heart, which has not been destroyed by the ignorance of reason, can see that antique Europe was His Europe and the antique Europeans were His people. The European people will be tested and tried, but they will not perish if they hold to the vision of Christ that is the common inheritance of all Europeans who have not forsaken their blood.
At this point I want to use a word that has been mightily abused. That word is ‘Biblical.’ It is currently used to connote a form of Christian Judaism in which the end of the world can be brought on by supporting the nation-state of Israel. I use the word in a more traditional and existential sense. The ancient Hebrews were enjoined by the prophets to view themselves as a Biblical people, a people connected to a God who ruled over all of human history. Their God was not to be found in nature. Whenever the Hebrews made nature their god they lost their vision of the true God. And the modern European has made the nature-worshipping heresy his own.
God cannot come to a people who do not call on Him by name. If Christ becomes part of a rationalist nature theology, or if He becomes a super human civil rights worker or anything other than the God who is the beginning and the end, He will turn into airy nothing and be abstracted from the vital inner life of the European people. The existentialist writers of the mid-twentieth century were right to stress existence over essence, but why should such an existential emphasis lead to a denial of God? It should only lead to a denial of the abstract ‘Gods’ of the Christian theologians and the pagan nature religions. The God of Abraham, Jacob, Isaac, and St. Paul is an existential God! His existence precedes the theologians’ theories about the essence of God. When Europeans disregarded theories about the nature of a God whose existence could be inferred by reason contemplating nature, and concentrated instead on keeping faith with the God who took flesh and dwelt amongst them, they were a people with a purpose and a vision. Once they abstracted God from their blood, they lost their vision and their purpose. If the anti-European clergymen had kept faith with their people and the incarnate God, as distinct from the abstract God, they would not have gone whoring after negro gods in order to give them a vital blood connection to the deity. The kingdom of God was truly within them, and they gave it up for the abstract negro gods of nature. In the hands of the decadents, the 20th and 21st century Christless Christians, Christianity has become a faithless faith that is good when it serves liberalism and bad when it does not. The antidote for Christless Christianity is European Christianity, the faith of our ancestors.
Prior to the 20th century the unquestioned assumption among Europeans, with the exception of a few Rousseauian intellectuals, was that European culture was good. And it was considered good because the European people were Christian. By the latter half of the 20th century the unquestioned assumption of the modern Europeans was that the pre-20th century European culture was evil. And it was considered evil because the Europeans of that time period were Christian. Because European Christianity was so evil, the mad-dog liberals dispensed with it altogether. The halfway-house Christians tried to save Christianity by making a distinction between the evil Christianity practiced by the Europeans and the new Christianity preached by the modern Christian clergy. But what if the Christianity of the antique Europeans was the true “practical” Christianity? In point of fact it was and it is. Kipling wrote that “The people, Lord, Thy people, are good enough for me.” The Christian faith of the antique Europeans is good enough for all of us.
There are so many white moments in the works of Charles Dickens, moments when we see the image of our Savior reflected in the charitable outreach of one human being to another. One such moment occurs in the Pickwick Papers when Pickwick forgives Jingle. Another such moment takes place when Pip tells Magwitch that, “Please God, I will be as true to you as you have been to me!” And then there is that wonderful moment when Nicholas Nickleby steps forward and stops Wackford Squeers from beating Smike. Such white moments define European Christianity. Those Dickensian heroes of charity reflected the real, the true, European Christianity. Dickens called it “practical Christianity,” and he thought the real life embodiment of it was the Reverend Stephen Roose Hughes of Llanallgo, Wales. If you still have a European heart prepare to shed tears when you read Dickens’ report, in the second chapter of The Uncommercial Traveller, of a shipwreck that took place in 1859 off the coast of Wales. Over 500 men and women lost their lives in the wreck and the Rev. Hughes turned his church into a refuge for the relatives of the dead and his churchyard into a burial ground for the honored dead. Honored because they were human beings created in His image. Dickens came to the church some two months after the wreck. He never forgot the works of charity he saw performed by a man who had the true faith, bred in the bone.
So cheerful of spirit and guiltless of affectation, as true practical Christianity ever is! I read more of the New Testament in the fresh frank face going up the village beside me, in five minutes, than I have read in anathematising discourses (albeit put to press with enormous flourishing of trumpets), in all my life. I heard more of the Sacred Book in the cordial voice that had nothing to say about its owner, than in all the would-be celestial pairs of bellows that have ever blown conceit at me.
He had numbered each body in a register describing it, and had placed a corresponding number on each coffin, and over each grave. Identified bodies he had buried singly, in private graves, in another part of the church-yard. Several bodies had been exhumed from the graves of four, as relatives had come from a distance and seen his register; and, when recognised, these have been reburied in private graves, so that the mourners might erect separate headstones over the remains. In all such cases he had performed the funeral service a second time, and the ladies of his house had attended. ..
The cheerful earnestness of this good Christian minister was as consolatory, as the circumstances out of which it shone were sad. I never have seen anything more delightfully genuine than the calm dismissal by himself and his household of all they had undergone, as a simple duty that was quietly done and ended. In speaking of it, they spoke of it with great compassion for the bereaved; but laid no stress upon their own hard share in those weary weeks, except as it had attached many people to them as friends, and elicited many touching expressions of gratitude.
In this noble modesty, in this beautiful simplicity, in this serene avoidance of the least attempt to ‘improve’ an occasion which might be supposed to have sunk of its own weight into my heart, I seemed to have happily come, in a few steps, from the churchyard with its open grave, which was the type of Death, to the Christian dwelling side by side with it, which was the type of Resurrection. I never shall think of the former, without the latter. The two will always rest side by side in my memory. If I had lost any one dear to me in this unfortunate ship, if I had made a voyage from Australia to look at the grave in the churchyard, I should go away, thankful to GOD that that house was so close to it, and that its shadow by day and its domestic lights by night fell upon the earth in which its Master had so tenderly laid my dear one’s head.
Rev. Hughes was an uncommon man even then. But such Christian charity and heroism was not that uncommon in Christian Europe. We must see what we have lost, the image of God in man, if we are ever going to cast off the Egyptian night of the liberals and seek the Christian day of the antique Europeans.
Dickens used the term practical Christianity to describe the Rev. Hughes’ bred-in-the-bone Christianity. But is such a faith practical from a materialist standpoint? No, it is not practical from a materialist perspective. It is practical though, if human beings have souls. If that is the case what could be more practical than to be in union with the Blessed Savior whose love passeth all understanding? Very few moderns deny God; they simply put Him in a intellectual box and save Him for the next world in case science doesn’t conquer death before it’s their turn to die. But can God be put on hold in that matter? Should the living God be treated as one who is dead in this world? Won’t human beings then seek other gods, such as the negro, in order to feel connected to something other than their own minds? Frost wrote of two paths that diverged in the woods. Our ancestors took the path that led to Calvary because they saw their salvation in the cross of Christ. The modern Europeans took the other path. There was no cross and no thorns on that path, but there was also no God of love on that path. A science lab is a dark, loveless place. And a church with a negro God at the altar is a hideous, loathsome dwelling.
Since the Europeans have followed the pied pipers of Liberaldom they have become as sounding brass. So long as they remain connected to the brave new world of negro-worshipping, Christless Christianity, and separated from the practical Christianity of the Rev. Stephen Roose Hughes of old Europe, they will be lost souls wandering in the desolate dwellings of Liberaldom. But the romance of the Cross will always have its European champions. The heart that truly loves, the European heart, will fight for that which is lost, our sacred Europe. +
No, the heart that has truly loved never forgets,
But as truly loves on to the close…