American Renaissance How Christianity Harms the Race
How Christianity Harms the Race
by Michael W. Masters
Christianity Pro and Con
The Roman empire did not die any differently, though, it's true, more
slowly, whereas this time we can expect a more sudden conflagration. . . .
Christian charity will prove itself powerless. The times will be cruel. --
Jean Raspail, introduction to the 1985 edition of The Camp Of The Saints
Christianity, which many believe to be the noblest moral system ever
conceived, must now share blame for the dissolution of the West. A faith
that once served as an anchor for Western civilization has become a source
for the same self-flagellating guilt that typifies liberalism. Today,
Christianity's public expression differs only cosmetically from Marxism in
its attitudes towards economic redistribution, equality and racial
How has Christianity sunk so low--and our people with it? The answer is
that it has subverted inbred traits of altruism that help family and tribe
survive, and has transmuted those traits into agents of passivity and
surrender. Christianity has universalized altruism, thus stripping us of
our defense against multiracialism. Today's Christianity drives us to
betray our own interests to whoever asks. At the same time, a
preoccupation with eternal reward in the world to come blinds some
Christians to the consequences of their actions today.
Loss of racial loyalty is recent. For centuries, race consciousness posed
no moral dilemma to Christians. That "old-time religion" was good enough
for Charles Martel when he smashed the Muslim invasion of Europe in 732 at
Tours. It was good enough for Pope Urban II when he launched the Crusades
in 1095. It was good enough for Columbus and Magellan, who claimed
newly-discovered lands in the name of both king and faith. It was good
enough for European colonial masters who ruled millions of non-whites,
untroubled by egalitarian scruples. Christianity's divorce from racial
consciousness was both sudden and recent. Only in the 20th century did
"secular humanism" infiltrate virtually every mainline Christian
organization. By the 1960s, organized Christianity was working hand in
hand with organized Judaism to dismantle the South's self-protective wall
of racial hierarchy. The universalist campaign continues to this day, with
ordination of women and soon, one fears, homosexuals.
What transformed the church? The problem is that Christian dogma has
always contained dangerous moral precepts that undermine the natural
instinct for group preservation. These precepts may be summarized thus:
Sacrifice yourself today for the benefit of others, buoyed by faith in an
In earlier times, this idea posed little danger to white survival because
it was preached by whites living in an almost all-white world. Today, on a
crowded planet filled with envious Third-World people, its consequences
are lethal. The mentality of sacrifice has resulted in an inability to
assert the imperative of survival--an imperative that puts family, tribe
and nation at the center of moral life.
Christianity must therefore share a major part of the blame for the
abnormal belief that we must commit racial suicide in order to be "moral."
This is not, of course, to lay blame solely on Christianity, but neither
should Christianity escape examination solely because it has long been the
guardian of the moral beliefs of Western peoples. What then, are the
beliefs that characterize today's self-destructive Christianity? They are
altruism and universalism. These two beliefs so dominate public Christian
discourse that they are contradicted from no more than a handful of
pulpits--even in the American South, where ministers once invoked God in
defense of segregation.
Let us first consider altruism, the Good Samaritan reflex. The Golden
Rule--which is the ideal of Christian conduct--exalts altruism, or acts
beneficial to others without regard for one's own interests. If followed
by everyone, surely the Golden Rule would produce world peace and harmony.
In fact, universal altruism has unintended consequences, some of which are
shocking to Christian sensibilities. Biologist and human ecologist,
Garrett Hardin, explained why in his 1968 essay, "The Tragedy of the
Commons:" "Conscience is self-eliminating from a population." (The tragedy
of the commons is the tendency to over-exploit any resource that is
available for all to share but that exacts little or no cost from any one
user.) Prof. Hardin first makes his point with respect to voluntary birth
control, then generalizes it:
People vary. Confronted with appeals to limited breeding, some people
will undoubtedly respond to the plea more than others. Those who have
more children will produce a larger fraction of the next generation than
those with more susceptible consciences . . . . The argument here has
been stated in the context of the population problem, but it applies
equally well to any instance in which society appeals to an individual
exploiting a commons to restrain himself for the general good--by means
of his conscience. To make such an appeal is to set up a selective
system that works toward the elimination of conscience from the race.
Conscience is eliminated because it is not randomly distributed in a
population but is to some degree inherited from parents. Even if
willingness to restrict breeding for the good of all is only slightly
heritable, an appeal to conscience will steadily remove it from the
population. The fact that self-sacrificing conscience, or in a broader
sense, unfettered altruism, is self-eliminating is a fundamental truth
with which any lasting moral order must contend.
There must be a dual code of morality--one for one's own group and another
for everyone else. Harsh as this may sound both to Christians and
non-Christians, nature will inexorably eliminate the flawed genes of any
group that fails to make this distinction.
In fact, we take the dual code for granted. We devote much of our lives to
rearing our own children but we ignore the children of strangers--an
obvious double standard. We save the lives of our comrades in battle but
we kill the enemy--another double standard. The universal altruism of the
Golden Rule undercuts both forms of group loyalty. After all, we might
well wish that strangers would devote themselves to our children. If we
took the Golden Rule seriously we might then devote ourselves to the
children of others and neglect our own. Likewise the Golden Rule might
require us to betray our own side to the enemy, inasmuch as that is what
we might want done for us. Clearly, groups and individuals that behaved
this way would not pass on their perverted morality to many descendants.
Some will object that Prof. Hardin's prediction about the self-elimination
of conscience is demonstrable false, since it still exists. Nevertheless,
what matters is the time scale. Conscience-obsessed Western man is
declining in numbers, and his morality and behavior are declining with
Today's Christians have confused the Biblical injunction to be our
brother's keeper--a moral code based on blood kinship--with the opposite
notion that every human on earth is our brother. More than a century ago,
Pierre-Joseph Proudhon observed, "If everyone is my brother, I have no
brothers." Prof. Hardin adds: "Universalism is altruism practiced without
discrimination of kinship, acquaintanceship, shared values, or propinquity
in time or space."
Biblical testimony on universalism is, in fact, mixed. The Old Testament
praises altruism only within the community, and commands the Children of
Israel to shun other peoples. For example, Deuteronomy 7:2-3 reads: "
2 When the Lord thy God shall deliver them before thee, thou shalt smite
them, and utterly destroy them; thou shalt make no covenant with them,
nor shew mercy unto them; 3 Neither shalt thou make marriages with them;
thy daughter thou shalt not give unto his son, nor his daughter shalt
thou take unto thy son. . . ."
One finds national and presumably racial separatism in the New Testament
as well. Acts 17:26 reads, "[He] hath made of one blood all nations of men
for to dwell on all the face of the earth, and hath determined the times
before appointed and the bounds of their habitation." Matthew 25:31-32, in
which Christ speaks of his future reign, adds:
When the Son of man shall come in his glory, and all the holy angels
with him, then shall he sit on the throne of his glory: And before him
shall be gathered all nations; and he shall separate them one from
another, as a shepherd divideth his sheep from the goats." But all too
often the New Testament, particularly in the letters of Paul, promotes
universalism. Today's Christians love to cite passages such as Galatians
3:28-29: " 28 There is neither Jew nor Greek, there is neither bond or
free, male or female: for ye are all one in Christ Jesus. 29 And if ye
be Christ's then are ye Abraham's seed, and heirs according to the
It is on the basis of passages like this that Christianity has abandoned
the defense of our people and has become an accomplice of those who would
displace us. The National Council of Churches donated money to Marxist
revolutionaries in Africa--revolutionaries who sometimes murdered white
missionaries. The Southern Baptist Convention's leadership recently bowed
before its one black member, apologizing for slavery and racism.
Typically, the black member showed little gratitude for the gesture,
complaining that not nearly enough had been done to alleviate the
lingering effects of slavery.
Like their atheist counterparts, Christian trend-setters preach what
amounts to the dissolution of the white race. Christian Coalition founder,
Pat Robertson, supports more immigration from "south of the border"
because the newcomers are nominally "Christian," support "family values,"
and are "our kind of voters."
Mr. Robertson seems not to realize that Mestizo Christianity is often
based on "revolution theology," and its symbol is a Christ-figure with
arms upraised, brandishing an AK-47 assault rifle. Revolution theology
will help create "Aztlan," the Bronze Continent, the new home of La
Raza--literally, "the race." Even a nominally Christian Aztlan would
effectively decapitate Christianity as Mr. Robertson understands it, since
altruistic universalist Christianity is largely a habit of Western people.
Billy Graham goes one further and says that the only solution to our race
problem is for us to breed with non-whites until human differences
disappear. He says we must take alien peoples into our hearts and our
homes and, yes, "into our marriages."
With ministers preaching racial suicide, Christianity may now be more of a
threat to our survival than liberalism. At least with liberalism, one
recognizes the enemy. But when Christian leaders take liberal positions,
they leave the flock defenseless. Ralph Reed and Billy Graham are our
opponents, no less than Bill Clinton and Ted Kennedy.
The Wall Street Journal recently ran a front page story titled "Racial
Reconciliation Becomes a Priority For the Religious Right:"
[T]he most energetic element of society [today] addressing racial
divisions may also seem the most unlikely: the religious right. "Across
the country, conservative congregations and denominations, while
sticking to other stringent principles of conservative religious
thinking such as the proscription of homosexuality and abortion, are
embracing a concept called `biblical racial reconciliation'--a belief
that as part of their efforts to please God, they are required by
Scripture to work for racial harmony.
If even "the Christian right" has become part of the rout of traditional
Christianity; it is because the New Testament opens the door to
universalism. Oswald Spengler wrote that "Christian theology is the
grandmother of Bolshevism," and indeed, ministers routinely preach the
"social" gospel, invoking a universalism that differs little from the
agenda of the radical left.
Yet ironically, the universalist goal is a chimera. Since those who
displace us do not, by definition, maintain our moral standards--for if
they did they would not be replacing us--our flawed moral system will
vanish with us. As Prof. Hardin explains in his 1982 essay,
"Discriminating Altruisms," "[universalism] cannot survive in competition
with discrimination." A group that practices universal altruism--and
whites are the only group that does--cannot compete against groups that do
Some Christians would say that none of this matters because believers will
one day ascend to their reward in Heaven. However, the vision of Heaven
can subvert the imperative of survival. If, in their fervor to enter
Heaven, Christians fail to have children or to build a nation in which
their children can maintain their way of life, the race will not continue.
It is worth noting that Heaven is an entirely personal reward, which can
be pursued at the expense of family, tribe or race. Selfishness thus joins
universalism in modern Christianity, completely inverting nature's design
of loyalty to family and tribe.
Christianity's flaws did not threaten us until technology and ideology
made their consequences felt on a world-wide scale. Now, our moral code
must renounce universalism and emphasize our own survival. Unless we adopt
moral beliefs in keeping with the realities of today's demographics, we
will not survive the mounting wave of Third World immigration, procreation
and miscegenation. It is in this sense that, as Jean Raspail says,
"Christian charity will prove itself powerless." Christian charity can
hardly stop a demographic displacement that it helped set in motion.
Christians must return to that "old-time religion." Today's version is
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