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Introduction
Men love the idea of being good and fighting against evil. That is why boys enjoy playing cops and robbers, cowboys and Indians, and other good-guys-versus-bad-guys games. Males are particularly motivated by the prospect of valiantly defending the good from the onslaughts of evil, whereas females are seen as the ones being rescued and protected by the knights-errant. Scripture, of course, is thoroughly pervaded with the good-versus-evil motif. Besides the obvious fact that salvation is ethical, from sin and unto righteousness, Scripture also provides much language of battling against evil. For example, Ephesians 6:10-20 speaks of the weapons and armor of God against the wiles of the devil. Paul elsewhere speaks of “fighting the good fight” (1 Tim. 6:12; 2 Tim. 4:7). We are commanded to hate God’s enemies. The Old Testament contains many examples of physical violence by righteous men against evil men. The list could endlessly go on.
While the motive to defend good and rage against evil is inherently righteous, it can yet be abused, for sinners have a great tendency to misidentify good and evil. “Woe to those who call evil good, and good evil; Who put darkness for light, and light for darkness; Who put bitter for sweet, and sweet for bitter!” (Isa. 5:20). The cause of such misidentification is often due to indoctrination in a false ideology or principle, leading men to accept different views of man’s nature, of the world, of history, of God, and of other fundamental worldview tenets—all leading in sum to a different view of good and evil.
The Downward Spiral of Racial Egalitarianism
The key example of this today is all the false teaching concerning race, the white race in particular. The poison of racial egalitarianism flows through the veins of American thought ubiquitously, fundamentally because it persists in the government indoctrination centers known euphemistically as public schools. We have been taught that there is one race, the human race. We have been taught that our forefathers were cruel racists to the Indians and the blacks. We have been taught that evil white men centuries ago constructed an elaborate system of institutional racism which invisibly oppresses poor, innocent non-whites today—even if they do not live around many whites, and even if whites are not in power in their area, and even though non-whites still choose to immigrate here.
The concomitant doctrines of institutional racism and race-as-social-construct are particularly nefarious, in that both of those support each other. Both find pseudo-confirmation through various evidences to harden the hearts of egalitarians. Take, for instance, public schools. Since Brown v. Board, schools have been forcibly integrated as a putative solution to the intellectual gap that existed between white and black students. Besides the quirky idea that racial differences should be viewed as a problem to be solved—should we pump money and exert effort to close the racial gap in the NBA?—it is clear that this leftist solution has utterly failed. Yet, leftists do not see their failed vision for what it is, but rather become that much more steadfast to oppose what is “clearly” a deeply-entrenched racism: they interpret all evidence of racial inequality to the detriment of the white man, seeing racial inequality as evidence for institutional racism. Throughout this hypothesizing, not once do they entertain a thought of native and innate racial inequality. They argue from perceived racial inequality to racism, seeing the two as interchangeable, and they blame the white race for causing the “problem.” The more they see racial inequality, the more white racism is confirmed in their minds. Evil men and impostors grow worse and worse, deceiving and being deceived (2 Tim. 3:13).
This network of thought leads the racial egalitarian to the only consistent conclusion: insofar as there is racial inequality, whites are guilty of it. Or, in other words, until whites disappear from the face of the earth, whether by violence or by amalgamation, they perpetually deserve to disappear—for what is worse than being a racist?
This is an explanation which provides coherence to the neo-Marxist accusation of racism. There is not another way to explain why it is despicably racist to promote white rights, to declare white pride, to advocate for a white nation, and on and on. None of these things are immoral, just as any white-hating anti-racist would tell you if you switched the terms from “white” to “black.” But as soon as whites are defended or exalted—at that point it is racism.
Valiant Demons
Because of this overwhelming egalitarian deluge in our American empire, the vast majority of people embrace this skewed perception of good and evil. Hordes of children are educated to believe that anti-egalitarian ideas are “hate,” and the populace follows suit en masse. The mass agreement on racial egalitarianism serves to even further fortify the prejudices and impulses of the egalitarians themselves, culminating often in mob lust (“teen mob” lust?), and encouraging many to be fighters for their cause. These fighters wish to defend good and fight evil, and so they strive to be noble, knightly, courageous, and valiant—all in the name of evil. Their wills are molded to perform the evils they have crafted, and been impressed with, in their intellects. For them, it would be acting against conscience to defend a racist.
God created us to be righteous, to abhor what is evil and cling to what is good (Rom. 12:9), and while this formal orientation of ours is inherently good, Satan in his plotting seeks to use this orientation for the sake of evil. Rather than entice people to choose what they think is evil, he maliciously works that they might choose evil under the banner of good. “And no wonder! For Satan himself transforms himself into an angel of light’ (2 Cor. 11:14). In the name of the Great Society, the nations rage and the people plot a vain thing (Ps. 2:1).
The Nature of Persecution
This is the framework in which full-blown persecution takes place. Consider, for instance, the ancient Roman empire and the early Christian church. Christians were thrown to the lions and utilized as torches for their profession of allegiance to Jesus rather than to Caesar. Modern Christians might reflect back on those times and ponder how they could have been so silly. “Did they really believe Caesar was a god? Were they so irrational as to think that it is evil to allow Christians to worship by themselves?” They might view the Roman persecutors as analogous to children in a mindless temper tantrum—knowing pretty clearly how they ought to behave, but nonetheless being so blindingly angry that they need to kill for themselves some holy people.
On the contrary, what is much more reasonable to presume is that these Romans were utterly convinced that the Christians were evil. This was due to self-deception, of course, requiring the suppression of the truth in unrighteousness. But nevertheless, the consciousness of the Roman pagan did not perceive Christians as good men. What else would we expect? Unregenerates indisputably wish to be comfortable in their sin, and therefore have a great motive to convince themselves of systematic falsity. The ancient Romans, therefore, very likely saw the Christians as a subversive threat to the empire, advocating a religion of rebellion and anarchy that needed to be quelled.
Our situation today is similar. The majority of the populace believes with full conviction that the races are equal and that whites need to be viewed suspiciously, sinister men that they are. Because of this false belief-system—whose insanity effortlessly outruns the silliness of emperor-worship—any whites who step out of line at all on the issues of race and nationalism are castigated as thoroughly and genuinely evil. They are genuinely persecuted, because they are viewed as genuinely evil.
A Declaration of Total War
This means that the issue of race cannot merely be some curious artifact we try to understand. It cannot be some sort of academic interest, which Bible-believing Christians just try to come to terms with. The lives of “racists”—all whites, but particularly those whites who still believe their race matters—will steadily worsen as the persecution of whites increases. It would be sinful of us to step back and try to be “open-minded” while white women are raped by the thousands and while hordes of third-worlders invade what used to be a white country. We cannot take notes as our people burn.
We must properly identify our enemy. While those who favor sodomy, feminism, and socialism are certainly not our friends, it would be futile to oppose them without opposing those who outlaw our very existence as a race. We cannot be knights engaged in a false fight, battling against windmills, but must rather be wise as serpents in understanding the times and reacting accordingly. We must focus on what is the crucial and foundational point in dispute today. We must assault the zeitgeist, the spirit of the age, strangling racial egalitarianism in all its manifestations.
Although the protection of our own lives and those around us is important, it is yet crucial to note that this will undoubtedly require sacrifice, just as any good fight of faith does. Part of this sacrifice might involve intra-familial hatred (Luke 14:26-27; Matt. 10:21), and part of this sacrifice will involve being viewed as evil. Martyrs are only viewed as “good guys” far after the fact. But we must endure the hatred and the pain for the everlasting glory (2 Cor. 4:17-18).
Conclusion
Martin Luther was paraphrased in Faith and Heritage’s opening article for his eloquent statement of our Christian duty:
If I profess with the loudest voice and clearest exposition every portion of the truth of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Christ. Wherever the battle rages, there the loyalty of the soldier is proved and to be steady on all the battlefield besides is mere flight and disgrace if he flinches at that one point.
This correctly sums it up. The issue of race is not one that we ought to dabble in because we like being politically incorrect. Nor can it be one that we study merely to increase our knowledge of biblical application. Though it is a long-term issue, it is a matter of life and death.
Let us therefore heed the words of our blessed Savior: “And you will be hated by all for My name’s sake. But he who endures to the end will be saved” (Matthew 10:22).
