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
havedemanded 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
Notes
[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
https://www.unz.com/article/preface-to-giles-coreys-the-sword-of-christ/