There is a holy longing for brotherhood and connection inside each soul. God made us to live in community with one another, in reflection of the eternal communion enjoyed by the three Persons of the Godhead: Father, Son, and Holy Spirit. None of us was created to live alone. Even our conception and birth is spent in community with our parents, and typically the major milestones of our lives are also spent in community with family and friends. Births, baptisms, birthdays, weddings, anniversaries, and deaths are all part of the fabric of life.
This rhythm of life finds its natural, divinely-ordained home in the various strata of human society. The family is its starting point. The community and nation is its extension. The race and civilization are its end points.
The Church cuts across these strata. Each of us can be a member of the Church through faith in Christ and observance of His ordinances. We worship as families in the Church, and as communities we come together in the Church for the events of life. As nations, races, and civilizations we give unique expressions to the Church while being her protectors and her students. We give, and we get, in the Church. We belong individually, and we belong on several levels as corporate bodies, in the Church. This is fitting for a triune God who created and values each soul, yet created and values each nation and race as well. God is diverse in His divine unity, and united in His eternal diversity. So too are men and mankind.
Without the Church, we are adrift. This is not to say that we cannot be saved without the Church, but it is almost splitting hairs to argue as to whether someone could be saved without the Church. It is into the Church that we are saved, it is in the Church that we are given many of God’s means of grace, and it is in the Church that we individually, familially, nationally, and racially, will spend eternity. Our Protestant Reformation heroes did not disparage the Church. On the contrary, they valued it so much that they fought to save it from degeneracy and heresy. So with Calvin, Luther, and Knox it is safe to say that we are saved by faith alone through grace alone — and we are saved into and made part of the Church.
The problem that we pro-white Christians face today is that no major body of Christians anywhere will admit that we, too, are part of the Church and eligible to receive God’s grace therein.
In the first part of this series, we will survey the major branches of Christendom and non-Christian religions to see whether or not pro-white activists will find any quarter for their minds and souls. Are we doomed to isolation and spiritual extinction? Is spiritual communion and fellowship out of the question for the foreseeable future? Is anything like the parish life enjoyed by our ancestors a possibility for pro-white people in the next twenty years? The question is whether or not we have a place to hear God’s Word faithfully preached, partake of Christ’s sacraments administered purely, and come under the spiritual protection of a house of God kept in good order and discipline. Or are our baptisms, weddings, and funerals going to be hard to come by and done under the table, if at all?
The question at hand is: is there a place for openly pro-white members in this or that religious body? We’ll start with a religion that has garnered much favorable publicity among pro-white activists: Eastern Orthodox Christianity. Next, we’ll look briefly at Eastern Orthodoxy’s Western counterpart, Roman Catholicism. After that, we’ll go even further outside the F&H norm to see if non-Christian religions are as anti-white as today’s Christian denominations. Finally, we’ll return to a question posed months ago: can Protestantism be reformed?
Orthodoxy has much going for it that appeals to people interested in preserving their traditional, European heritage. Orthodoxy is inherently archaic. Its theology, morality, aesthetics, and worship are rooted in centuries long past. Compared to the fast-moving, ever-shifting ethos of our day, Orthodoxy seems like a breath of fresh air. It exudes stability and resistance to changing cultural pressures. Importantly, Orthodoxy’s most famous spokesmen were ethnically and culturally European. Orthodoxy continues in our day largely thanks to its strength among our relatively conservative Eastern European cousins, such as the Russians, Greeks, and Serbs. When we enter one of their churches, we are faced with artwork, hymns, music, and order that has nothing to do with the decaying twenty-first-century West. We leapfrog back over the Soviet regime and into Tsarist Russia, or spiritually commune with the Greeks that fought to prevent, and then overthrow, Turkish rule in Constantinople. We even hearken to the days of the Roman Empire, when the whole civilized world lay under the power of emperors who spoke Latin or Greek. In short, we come home to Europe. And that is very appealing.
The downside, however, is that much of the above is illusory. In theory and aesthetics, Orthodoxy has much to offer Europeans and Americans longing for home. In practice and discipline, however, Orthodoxy has changed with the times and is not the implicitly pro-white spiritual home we are looking for. The leaders of the Orthodox communions in the West have explicitly condemned those of us who are pro-white and profess the Orthodox faith. Those leaders can do so without fear of blowback because, like every other major institution in the West, they face pressure only from the anti-white Left, and will not hearken to cries for mercy and tolerance from the spiritually-hungry Right. To put it plainly, Orthodoxy is as guilty of spiritually starving our sheep just as is every other Christian denomination. No amount of implicitly white doctrine or worship can outweigh the explicit denial of the right to partake of the Lord’s Supper. That is the one thing that church leaders can use as leverage to discipline Christians. It is the dividing line between those who belong, and those who do not. It is the difference between “us” and “them.” Unfortunately, the Orthodox leaders in the West have felt comfortable with putting us on the outside of Christ’s pasture. Woe unto them for doing so. We should not expect to find spiritual fellowship and nourishment if we venture into their folds. They’ll kick us out for one thing alone — being proudly white. That is a deal-breaker.
Is Rome the white man’s home?
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