So what prompted Anthony Bradley’s public conversion in 2017 to anti-white, black liberation theology? Foremost is his embrace of this book, Doctrine and Race, by Mary Beth Mathews.
https://twitter.com/LesKokley/status/946460857613127681
Her book asserts that black and white churchgoers in the United States hold to fundamentally incompatible theologies with some areas of overlap. Mathews asserts that whites diverge into either modernist or fundamentalist camps, but that both groups of whites agree on a certain social order that assumes white supremacy, white privilege, economic inequality, gender inequality, and so on. Contrary to this, Mathews says that blacks share some of the same theological tenets that whites do, but practice a progressive faith as it is applied to interpersonal and social relationships. The black church, says Mathews, believes that Christianity requires equality in society. For blacks living in the United States, this has always meant a lowering of white standards and eradicating barriers to black admission into the institutions of the majority-white nation.
Mathews’s book is a volume meant to show the incompatibility of white and black versions of Christianity, and to expose the inhumanity of the one while extolling the nobility of the other.
Mathews is right about one thing: many blacks and whites do practice completely different religions. In my view, it’s not because Christianity is necessarily limited to one or the other race. It’s not because either race is inherently more spiritual or less fallen than the other. As believers in the old paths, pro-white Christians affirm the common sinfulness of men of every race, and our common salvation through faith alone in Christ. But the fact remains that to many black Christians, racial equality through white subjugation and genocide is a moral imperative – even the core of all true religion – whereas for many white Christians, hierarchy and borders are scriptural mandates. These views are mutually exclusive.
Sadly, Doctrine and Race simply regurgitates liberation theology with extensive footnotes. Like other books in its literary niche, it posits that the black historical experience is the lens through which Scripture and theology must be viewed. The suffering of the allegedly afflicted group — whether blacks, Jews, women, gays, or others — is the primary concern of Almighty God and the primary moral duty of Christians. So says the liberation theologian.
The building of a “just” society is therefore the highest duty of a Christian. Not abstaining from sin, not telling others about their need for a Savior from sin, not personal communion with the Lord. In liberation theology, sin is located in the institutions of oppressors. Redemption is found in destroying or converting those institutions into machines of “social justice.” This is why liberal churchgoers of every race vote Democrat, shop Green, abort babies, free convicted criminals, and hate us. Sin is located outside of them, in society. The devil is not a fallen angel; he is incarnate in every wicked, greedy bigot who built the antebellum United States, kept the U.S. out of World War II before Pearl Harbor, voted Trump, and rallied at Charlottesville.
Mathews, Bradley, and their ilk are communists who happen to believe in a deity and a hereafter. They are not scientific atheists like Karl Marx or Vladimir Lenin, but they share their politics and their ethics. Liberation theology is Marxist in its critique of human society and draws upon the Bible and Christian tradition to justify said critique. This made liberation theology dangerous during the Cold War, when communist revolutionaries in Latin America inspired peasants to take up arms against capitalists and anti-communists. Pope John Paul II forbade Roman Catholic clergy to join such revolutionary groups and issued a 1984 Instruction against liberation theology, because there were Catholic priests who became communists because of liberation theology. The pope’s direct prohibition, plus the ineptitude of SJWs, diminished the number of Catholics who defected to the communist cause. Liberation theology lost a lot of momentum during the pontificates of John Paul II and Benedict XVI. Even so, liberation theology still has a very strong following in Central and South America, and has a friendly advocate in Pope Francis. During Benedict XVI’s pontificate,
…the followers of liberation theology prominently display their politics. For example, during last year’s May Day celebration [in São Paulo, Brazil], liberation theologists draped a wooden cross with black banners labeled “imperialism” and “privatization” and applauded when the homily criticized the government’s “neoliberal” economic policies, the kind backed by Washington.
Keep in mind that the end justifies the means in communism, so even though churchgoing and religion are seen as bad things in communism, as long as the churchgoers serve the communist cause, there’s no point in driving them away with ardent anti-Christianity. All they need to do is to be useful idiots, and eventually the State can eliminate the religious trappings and replace it with proper Marxist atheism.
To be anti-white is to be anti-Christian, and vice versa. This is the path that Bradley, Mathews, Mohler, Moore, Piper, and others are leading us down. The white Christians of the Western world are being led down the path to their own slaughter. They will be made useful tools of communist takeover in the process, and eventually destroyed when they are no longer necessary. They should look outside their twenty-first-century prosperity bubble at the Christians who suffer under Islamic or communist rule elsewhere, such as in Nigeria, Saudi Arabia, China, North Korea, and Vietnam. They should look back in history into the twentieth century, the sixteenth century, and beyond to see what happens when Christians suffer under anti-Christian tyranny.
Revelation 6:9-11 is what happens. Who wants their loved ones or themselves to be a part of that number?
9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:
10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.
Thanks to interracial strife with mestizos, Asians, and others, blacks will never have complete power over the white population in North America. However, whether white Christians are butchered, drowned, or shot is really not an important question. The question is whether we live or whether we die at the hands of anti-whites. Bradley’s turn to embrace black liberation theology will end in white genocide. It is its logical conclusion.
| Tweet |
|
|
|
