The Stone Which the Builders Rejected

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

Matthew 21: 42-44

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“I beg your pardon,” said the Mole, pulling himself together with an effort. “You must think me very rude; but all this is so new to me. So—this—is—a—River!”

“The River,” corrected the Rat.

“And you really live by the river? What a jolly life!”

“By it and with it and on it and in it,” said the Rat. “It’s brother and sister to me, and aunts, and company, and food and drink, and (naturally) washing. It’s my world, and I don’t want any other. What it hasn’t got is not worth having, and what it doesn’t know is not worth knowing.

– The Wind in the Willows


There are two utopian branches of liberalism at work in the European nations. The first is the utopianism of the Christian theologians, both clerical and lay. They claim that the antique Europeans were insufficiently Christian, therefore it is necessary to denounce them and build a new Christian world devoid of the racism, sexism, and the general un-Christian behavior of the antique Europeans. The Christian utopians are constantly referencing the sins of the antique Europeans, while ignoring the sins of the liberals who they are allied with in their condemnation of the antique Europeans. Hilaire Belloc is representative of the utopian Christians. He supported the Jacobins because, in his judgement, the French aristocrats were insufficiently Catholic, therefore they needed to be purged. But were the Jacobins worthy representatives of the new purer Christianity? So it always is with the utopian Christians. They condemn the impure, imperfect Christianity of their ancestors while calling for a new and better Christianity of the future. Does that future ever come? The ‘impure’ Europe of the past seems like paradise compared to the new Europe that the utopian Christians and their secular counterparts have built.

The other branch of utopianism is the secular branch, the Robespierre liberals. They want to do away with Christianity entirely and create a new world based on nature and nature’s god, the noble savage. At present the secular utopians have more power than the Christian utopians. No Christian utopian has any power independent of his secular masters. When he speaks in support of secular utopians, he is allowed to speak without condemnation. In fact, he is highly praised. Both Eleanor Clift and Al Gore speak of Pope Francis in laudatory terms. There are disagreements between the Christian utopians and the secular utopians; when the Christian utopian speaks out against a liberal sacred cow, such as legalized abortion – he is lumped in with the older, bad Europeans of the past. But despite disagreements about what constitutes utopia, the Christian utopian always sides with the secular liberals against the non-utopian Europeans, because his heart belongs to liberalism.

It is clear that the Christian utopian has lost his faith in Christ as the Son of God, just as the secular utopian has lost his faith in Christ as the Son of God. They only disagree about the club-ability of Christ. The Christian utopians believe He can become a lesser god in a pantheon of nature gods, while the secular utopians would prefer to do without Him. They are of one accord though on that which is essential – they both have no faith in the Christ whom the antique Europeans believed in. The Christian utopians do not think that is anything to worry about, because they will give us a new, cosmic Christ, shorn of all the time-bound and culture-bound European trappings. But the new, non-European Christ seems to be a very pedestrian, liberal fellow, a combination of Gandhi and Nelson Mandela. Is the new Christ our Lord and Savior? Of course not, the Christian utopians tell us, He is something much better than Christ the Lord, He is Christ the Facilitator, who teaches us to protect the environment and to revere the noble savages of color.

The secular utopian also tells us that we needn’t worry about losing our faith in the Christ of old Europe. Now that the European fairy tale is dead, we can conquer racism, sexism, and every other prejudice stemming from the Christian faith, in order to build heaven on earth. “We have got to get back to the garden.” But what garden are the utopians taking us to? It is the garden after the fall, a garden poisoned by Satan and infected with the stink of death. Christ redeemed that garden with His blood. We can’t be redeemed by the secular utopians or their ‘Christian’ fellow travelers on the road to utopia. That road leads to hell.

There is no sadder, tragic scene in the letters of St. Paul than that in which he writes about in Romans’ chapter 9. He loves his people, but he is faced with the fact that despite the prophets, despite Christ’s life, death, and resurrection, they have no faith.

And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. – Romans 9: 29-33

Haven’t we, the European people, become like unto the Jews who followed after the righteousness of the law without faith in Him who is the source of all righteous law? Throughout organized Christian Jewry, the various churches have enthroned either one Caiaphas, or a cabal of Caiaphases, to hand out the laws of righteousness without regard for faith in Christ. It is better, the Christian Caiaphases tell us, that our faith in Christ the Lord should perish so that the new faith and the new people can flourish. But the new faith is a very old faith; it is faith in Baal with its accompanying celebration of the image of the beast in man and the denial of the image of God in man. Can we live with such a faith? No, we cannot. And modern Europe is the proof that we cannot. Moslems and black heathens rape and murder with impunity. The slaughter of the innocents has been given state sanction, and every perversion condemned in Christian Europe has the protection of our law courts. Is this utopia? The European people’s faith in a particular God, one Jesus Christ, sustained them for centuries prior to the advent of the new utopian faith of the purveyors of modernity. I ask the same question that St. Paul asked: Why, after hearing the testimony of the prophets, the apostles, St. Paul, and our European ancestors concerning the miracle of Christ crucified and Christ risen, have we rejected Christ and returned to the worship of nature and nature’s gods?

The prophets, Christ, St. Paul, and the European poets are of one accord regarding the reason that one individual or a whole people reject the grace of God: It is the hardened heart. The intellectuals in church and state hardened their hearts against the living God, and the European people have followed in their train. The constant, unremitting condemnation of white racism is the devil’s way of keeping his kingdom in order. So long as white people regard their natural affection for their kith and kin as something evil, they will not have the heart to respond to the God who enters human hearts. And a people without a heartfelt faith are not a people, they are a herd of grazing cattle waiting to be slaughtered.

Chateaubriand was a dilettante, a philosophical speculator, before the French Revolution, but when the Jacobins murdered his family he returned to his royalist and Christian roots. As he described it: “I wept and I believed.” Chateaubriand still had a heart of flesh. His white pietas brought him back. Is it now too late for the European people? Do they no longer, like Le Fanu’s Uncle Silas, have the heart for the religion of the God-Man?

Of my wretched uncle’s religion what am I to say? Was it utter hypocrisy, or had it at any time a vein of sincerity in it? I cannot say. I don’t believe that he had any heart left for religion, which is the highest form of affection, to take hold of. Perhaps he was a sceptic with misgivings about the future, but past the time for finding anything reliable in it. The devil approached the citadel of his heart by stealth, with many zigzags and parallels. The idea of marrying me to his son by fair means, then by foul, and, when that wicked chance was gone, then the design of seizing all by murder, supervened. I dare say that Uncle Silas thought for a while that he was a righteous man. He wished to have heaven and to escape hell, if there were such places. But there were other things whose existence was not speculative, of which some he coveted, and some he dreaded more, and temptation came. ‘Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every man’s work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ There comes with old age a time when the heart is no longer fusible or malleable, and must retain the form in which it has cooled down. ‘He that is unjust, let him be unjust still; he which is filthy, let him be filthy still.’Uncle Silas

The European people have embraced the religion of Uncle Silas, which is the religion of the hardened heart, the same religion as Caiaphas and his followers who sought righteousness without faith. Unless we consciously go back to our Christian childhood, because our hearts yearn for that which is lost – our filial connection to the living God – we will not only die out as a distinct people, but we will also fail to regain our ‘eternal jewel.’ Can a people or an individual function without a soul? The modern utopians tell us we can, but again, I bid you look at modern Europe. Is there anything in this beast-in-man culture that can sustain life?

If the European people are to reclaim their souls, they cannot have anything to do with the Christian utopians or the secular utopians, because both branches of the utopian railway lead to a future devoid of faith, hope, and charity. Is there any indication that the Europeans desire to leave the flesh pots of Babylon for old Europe? No, there is not, but when people have been raised in darkness without ever seeing any light, how can they choose the light over the darkness?

Spiritual virility, the type of spiritual virility that believeth all things and hopeth all things, comes from a love that is enkindled at our racial hearth fire. Without a racial hearth fire, there can be no spiritual virility, there can only be sterile utopian systems that lead to darkness. Robert Louis Stevenson made a conscious attempt to recapture his soul by making a spiritual return to his white, Christian childhood. He was successful. In the midst of mortal pain, seconds away from death, he penned the last verses of his masterpiece:

The world is so full of a number of things,
I’m sure we should all be as happy as kings.

Throughout A Child’s Garden of Verses, Stevenson celebrates the poetic of the European hearth fire, a hearth fire that was unique, because it was connected to Christ, the God with the heart of flesh. It is not a little thing to have once been connected, through your racial hearth fire, to the living God. And it was not a little thing, it was a tragedy, when that connection was severed so the European people could become part of the new Babylon, a kingdom of hell on earth devoid of the faith that makes life on this earth bearable.

I do not acknowledge the new Europe. I admit that it exists, but I do not acknowledge any aspect of the new Europe as a part of Europe. Only eternal Europe is real. If the European people acknowledge any part of the new Europe, they have ceased to be Europeans. It is far better to live as an isolated, marginalized, antique European than to live in the darkness of Babylonian Europe. The love that passeth the understanding of the utopian mind can still enter human hearts gathered around a European hearth fire. It is our task, we few, we Europeans, to stay true to the European hearth fire so the righteousness that stems from faith in Christ shall not perish from the earth. We shall not be ashamed of the European Christ. He is not a stumbling block – far from it – He is our only hope. +

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