George Washington, James Madison, John Adams, Thomas Jefferson, and Benjamin Franklin are not the Founding Fathers of America. Though this generation of founders were indeed the founders of the constitutional republic of the United States, they are by no means the founders of “America.” The notion of “America” is larger than the results of political wheeling and dealing in Philadelphia in 1787. Rather, there is a massive, ancient history which precedes the fathers of the American Republic, one that must be taken into account when defining who we are as “Americans.” For before the Declaration of 1776 divorced us from Mother Britain, we had a 284-year history preceding these thinkers which laid the foundation of what America was supposed to be, and which we hopefully, one day, can rediscover.
A common mantra now amongst libertarians is to hearken to the glorious days of the Founding Fathers as the proverbial deities of a libertarian utopia, ruined by evil, left-wing statists and nationalists – that if America can only rediscover her old libertarian roots, America will be saved: free markets and equality of opportunity will reign supreme, blacks and whites can rebuild Detroit, and homos and heteros can live peaceably together while we all smoke marijuana without state interference.
It is imperative in the contemporary culture war that white, Christian Americans come to understand that their nation is not so young and artificial as to simply be the brainchild of a few revolutionaries from Boston. “Americana” is rather the culmination of an over-400-year-long process, extending back to mother Britannia and even the Netherlands. Washington, Franklin, Jefferson, and Madison were by no means the fathers of America; they were merely the inheritors of a collection of colonial societies that extend over 240 years before their union under the Constitution.
This then being the case, if we are to understand, as Americans, how exactly our national identity can and should be defined, then we must understand the vision, mission, ideology, religion, and even biological makeup of our original Founding Fathers. Little credit is given to the forerunners of America’s great and adventurous founding that made possible the framers of the Constitution. Even so-called patriotic conservatives shudder with confusion and embarrassment when one is forced to confront the reality of how Christian America was in her original founding era. Self-government, independence in spirit, moral uprightness, white domination, a landed aristocracy, chartered rights from God, and representative government came to the founders not through the pens of the likes of Rousseau and Voltaire, but rather from the blood and piety of men such as Christopher Columbus, Jonathan Edwards, and Sir Walter Raleigh.
By rediscovering and reemphasizing the vision and identity of our original patriarchs, white Americans can again come to default back to a national and tribal identity that transcends economics and political sciences. America’s lack of regard for her Anglo-Celtic-Dutch heritage has been a leading cause for Americans to disregard all facets and consequences of racial allegiance, religious belief, and cultural politics. By denying themselves a supreme racial and religious identity, they have not only created a materialist-driven society to fill the empty void, but have also abandoned the values that initiated the United States and the British settling of the North American continent in the first place.
This is one advantage that Europe and even Canada and Australia will always have over the United States: the Europeans and loyal children of Britannia will always be able to default back to an organic and homogeneous racial identity that enables them to identify with their tribe on an international scale. It is not hard to project, fifty years from now, after the United States is engulfed by the tide of Hispanicization and reduced to a third-world status, that Canada would quickly begin to move away from the newly Hispanicized United States and draw nearer to the United Kingdom and other Commonwealth members.
When the Americans defeated the British in the American Revolution, they not only politically divorced themselves from British rule, but culturally divorced themselves from an organic and ancient Anglo-Celtic identity that extends back to the Roman Empire. The resulting consequence was a clear path paved for Enlightenment/egalitarian visionaries to artificially construct in the colonies a colorless, atheistic, and materialistic society that very quickly engulfed the United States not long after its inception.
The Founding Fathers may well be the founders of the United States, but the original settlers in Jamestown, Plymouth, New Amsterdam, and even St. Augustine in Spanish La Florida are our American patriarchs. By coming to the New World with the spirit of the old world, they initiated something bigger than the United States. They initiated America. It is important, as the system-matrix of the United States collapses, that white Americans come to understand how America is bigger than the United States and its Constitution. By establishing that America is something larger than the USA, and by asserting this absolutist definition of America’s colonial heritage, Americans will begin to have the conviction and courage to abandon the materialist plague ruling over their nation, and begin to peel back Hispanicization, atheism, socialism, multiculturalism, and, eventually, the Enlightenment altogether, putting something new and better in the place of the failed artificial construction of the United States.
Only by returning to our original forefathers can we hope to keep alive the values of our tribe and the great nation that it once was. It has been said in the modern United States that America is a nation of immigrants. That is certainly true, but before those “immigrants,” we were warriors, explorers, knights, prospectors, and inventors; and by rediscovering our real motivations, we can harness a spirit of ambition and offensive adventurism that can trample this passive, immigrant-minded behavior.
So the inevitable questions are: Who were the original founding patriarchs? Why did they come to America? Were they not religious zealots bent on economic exploitation and racial supremacy? We will examine all of these now and give real essence and depth to the nation of America, clarifying all the misconceptions that leftism and (even worse) libertarianism have used to cloud and conceal the real mission and identity of the American tribe.
The Legacy of Explorers
Putting aside ancient expeditions and settlements to America by Caucasians for a moment through evidence such as the Kennewick Man, the Bog Man, and Leif Erickson, we can consider the sixteenth- and seventeenth-century waves of Spanish, English, French, Dutch, and Swedish exploration and colonization of the American continent as the founding of our civilization. The explorers that came here were motivated by profit, but what gave them the prime motivation to expand their Christian kingdoms’ power and affluence originated in the pursuit of spreading the Gospel and ethnically settling in the new world to expand their nations’ power.
It must be remembered that during the initial phases of the colonial era, there was very little knowledge of the Indians in North America and how numerous they actually were. Therefore, the conversion of Indians became a matter of policy only after the Europeans began establishing themselves in the New World. Hence, after establishing themselves, they very quickly adopted a more appropriate paternalistic and white-supremacist, aristocratic order that helped eliminate the Indian military and political threat to European settlement in the New World.
It should be noted that at the time of sixteenth- and seventeenth-century Europe, a collective racial consciousness had not yet scientifically surfaced in Europe. It was obvious that at this time there was a common biological essence amongst the European people, but they did not call themselves Caucasians, whites, or Aryans. Rather, the term Christian was used in an ethnic and religious sense. One could not be considered a good white man unless he was a Christian. Therefore, when subsequent white settlers spoke of “Christians,” they were often speaking of a collective white identity.
As well, the term “nation” as we understand it nowadays was used in a more classical, biblical sense in that era. David Carlton writes in his “A Biblical Defense of Ethno-Nationalism” that in Scripture, “Nations are enumerated as an extension of families, and the usage of the word nation is consistent throughout the Bible.” The biblical word ethnos is whence the English derive their word “ethnicity.” Therefore, when reading the Bible, the learned men of Scripture during the Age of Exploration would have understood their ethnos in terms of a common lineage, hence their understanding of citizenship. The contemporary understanding of the word “nation” would not surface until the advent of the United States and the First French Republic in 1789, when “nation” and “citizenship” were given an artificial, civic, non-racial meaning, becoming more inclusive of those loyal to the civic state.
The year 1492 should be regarded as one of the most important years in the history and development of Western civilization, and not exclusively because of Columbus’s voyage. The year started off with the completion of the Reconquista by Spain of her peninsula. On January 2, Boabdil, the last Moorish King of Granada, surrendered Granada to King Ferdinand and Queen Isabella, thus ending the 800-year Reconquista. Columbus then sailed the Atlantic.
The religious fervor that was generated at the beginning of the Reconquista, sparked by Charles Martel’s expulsion of the Moors from France in 732, had fueled the Spanish and Portuguese kingdoms’ desire for reclaiming their long-held lands, stolen from them by the Moors in the 700s. This religious fervor cannot be described as some sort of fanaticism, but would rather be described as a deepening of religion within the Iberian culture and mindset. Hence at the end of the Reconquista, Spain was the most religiously conservative and religiously pious nation in all of Christendom. The newly united Spain had begun to view itself as the bulwark of Christendom against the Islamic forces of the East.
Now, many people forget that Spain and Portugal were not finished with the Muslims after the reconquest of the Iberian peninsula. The Spanish monarchs were interested in liberating all of North Africa to the Holy Land, as all those lands had once been Christian before they had been conquered by the Islamist invaders in the late 600s and early 700s. In order to do this, they first wanted to isolate the Islamic world economically by finding an alternative route to the exotic markets of the Orient; secondly, the Spanish and other European powers would need a more viable and larger economy in order to undertake and complete the Crusade of recapturing Christian lands. This led the Spanish monarchs to seek alternative ways to the East so as to avoid the Islamic world altogether and to bring about its demise to the glory of God. The origins and beginnings of Columbus and the Spanish Empire are entirely religious.
In response to the difficulty in trading over land and the desire of the Europeans to continue the holy crusade against the world of Islam, Columbus presented the plan to Queen Isabella and King Ferdinand that he should sail West across the “Ocean Sea” and link up to India that direction. Queen Isabella was willing to listen to Columbus and send him to sail west, largely in part due to her religious fervor and the possibility of spreading Christianity into the Muslim world.
American historian Washington Irving wrote of Columbus in his book The Life and Voyages of Christopher Columbus, noting that he was
devoutly pious: religion mingled with the whole course of his thoughts and actions, and shone forth in his most private and unstudied writings. Whenever he made any great discovery, he celebrated it by solemn thanks to God. The voice of prayer and melody of praise rose from his ships when they first beheld the New World, and his first action on landing was to prostrate himself upon the earth and return thanksgivings. Every evening the Salve Regina and other vesper hymns were chanted by his crew, and masses were performed in the beautiful groves bordering the wild shores of this heathen land. All his great enterprises were undertaken in the name of the Holy Trinity, and he partook of the communion previous to embarkation. He was a firm believer in the efficacy of vows and penances and pilgrimages, and resorted to them in times of difficulty and danger. The religion thus deeply seated in his soul diffused a sober dignity and benign composure over his whole demeanor. His language was pure and guarded, and free from all imprecations, oaths and other irreverent expressions.
Through his own admission, Columbus sailed and opened up the New World to white settlement as a westward continuation of the Crusades. The remaining power of the Crusader mentality cannot be underestimated in understanding Western European, especially Spanish, identity and values. Columbus wrote the following journal entry to King Ferdinand and Queen Isabella while on his first voyage:
Your Highnesses, as Catholic Christians, and princes who love and promote the holy Christian faith, and are enemies of the doctrine of Mahomet, and of all idolatry and heresy, determined to send me, Christopher Columbus, to the above-mentioned countries of India, to see the said princes, people, and territories, and to learn their disposition and the proper method of converting them to our holy faith.
Though Columbus did not arrive in India, his Crusader zeal never died. Rather, it only changed direction towards converting the Indians and establishing Spanish supremacy. Through Columbus and his Spanish and English posterity, America and the other colonies of the New World were founded in the manner and nature of the crusading spirit that similarly founded the Crusader states of the Holy Land. They were considered outposts of Christendom, and the central goal was to acquire land for the glory of God, expanding their (ethnic) people’s power.
Columbus’s journey across the Atlantic was truly amazing, and even miraculous. He set sail with only ninety men on his first voyage in three small ships. Along the voyage, he and his men were dedicated to much prayer and contemplation for wisdom when they arrived in the East. Let us not forget, it took tremendous courage in their day and age to travel via sea, especially along a route of unknown length. Columbus was traveling into a world where he had neither familiar landmarks, familiar birds, detailed knowledge of the water, nor anything else that would give him the sense of his location or direction. He was a man who clearly deserved respect for his courage and faith and, moreover, a man for whom we would should feel proud and grateful, as this is where the genesis of the American civilization lies: in the courage, fortitude, ambition, and faith of Christopher Columbus.
The best Spanish example of this was the founding of the city of Sante Fe in 1610 as a logistical support center for missionary activity and military operations. Other subsequent colonies from other European nations would serve a similar purpose. From this and the subsequent English and French settlements, it can be deduced that European America was to be a number of Crusader states, founded for the exploration, conquest, and (most importantly) conversion of the new world for God.
Roanoke and Jamestown
The first wave of Anglo-Saxon explorers and settlers in the new world came to what is now Virginia. The name for the new Virginia colony comes from Queen Elizabeth I, her being the “virgin queen.” Queen Elizabeth detailed the primary motivation for this new colonization in a “letter patent” to Sir Walter Raleigh, that he might “discover, search, finde out, and view such remote, heathen and barbarous lands, countreis, and territories,” which were not already in possession “of any Christian prince, nor inhabited by Christian people.” Once Sir Raleigh had discovered these lands, he was allowed to “have, holde, occupy & enjoy” these lands for himself and his posterity. The queen also commanded that when the colony was founded, they were to live in a spirit of “Christian peace” with their neighbors.
Though his attempt to found the Roanoke colony ultimately failed, with the birth and christening of the first Christian Anglo-Saxon in the new world, Virginia Dare, this could be called the foundation of America. Independent, ambitious, God-fearing Anglo-Saxon men and women came to settle this land for God, and they would be protected with the same rights and entitlements they would enjoy in England.
If this, then, is the true, organic foundation of America, then we have the established mandate of our civilization: to create a white Christian homeland based in aristocracy, protected by the ancient traditions of Anglo-Saxon common law, and reflecting a foreign policy of “Christian peace” with our neighbors.
In the second attempt of colonization with the founding of Jamestown in 1607, the Virginia Company, in a “A True Declaration of the estate of the Colonie in Virginia” described their mission thus:
…our primarie end is to plant religion, our secondary and subalternate ends are for the honour and profit of our nation.
After Jamestown had been founded in 1607, Captain John Rolfe, who would become the great cultivator of Virginia tobacco and a great Christian patriarch, arrived in Jamestown. For Rolfe, the Christian faith was the center of life. He was a devout student of Calvin’s Institutes of the Christian Religion and believed in a messianic vision for the founding of Jamestown, aiming for himself and the colony to “advance the Honor of God, and to propagate his Gospel.”
A quick note on Pocahontas: yes, John Rolfe’s marriage to Pocahontas is an act of miscegenation that many readers will find abhorrent. However, keeping in mind the political necessities of the day, Rolfe, acting as the leader of Jamestown, married Pocahontas in part for love, and in part to establish peace between the weak English colony and the strong, established Indians. It was as much a personal affair as it was a political affair, and perhaps because of this marriage, the Anglo-Saxon race survived in the new world.
In keeping with the crusading and missionary spirit, Captain John Smith of the Virginia Company, one of the founders of Jamestown, was ordered by the Virginia Company “to serve and fear God the Giver of all Goodness, for every plantation which our Heavenly Father hath not planted shall be rooted out.”
As the colony progressed and troubles ensued, Pastor William Symonds in London preached a sermon to members and “adventurers” of the Virginia Company, clarifying for them the mandate that was presented to these Englishmen. He preached that their mission to venture to Virginia was comparable to Caleb and Joshua traveling to the land of Canaan, and that these men had been called to go “and carry the Gospell to a nation that never heard of Christ.”
King James I declared in the Virginia Charter his vision of the founding of the new colony as
of so noble a Work, which may, by the Providence of Almighty God, hereafter tend to the Glory of his Divine Majesty, in propagating of Christian Religion to such People, as yet live in Darkness and miserable Ignorance of the true Knowledge and Worship of God, and may in time bring the Infidels and Savages, living in those parts, to human Civility, and to a settled and quiet Government.
In summarizing the Virginia experience as the original foundation of America, Craig von Buseck, a contributing writer for the Christian Broadcasting Network (CBN), correctly concludes that
Virginia would be settled for the glory of God, for the honor of the King, for the welfare of England, and for the advancement of the Company and its individual members. The settlers brought with them the Church of England, trial by jury, the rights of free men, and in time, representative government.
Contrary to leftist propaganda and the Disney movie Pocahontas, these men were not setting out as exploitative capitalists, and the libertarian view that they were seeking religious liberty is simply untrue. Constantly, the financiers and even monarchs are admonishing these men to live as civilly and peaceably with the natives as possible, and their success was shown by very few actual accounts of hostility between the English and Indians.
It must also be noted that even if North America was the “land of the Indians,” there were so few Indians in North America at the time – approximately 10,000,000 in what is now the United States and Canada in 1492 – that there is no way that all the land in North America was inhabited or being used by Indians. Therefore when these Europeans suggested that they were traveling to an uninhabited and virgin land, they were, by and large, speaking the truth.
By 1620, the Christianization of Virginia was underway, and the mighty fundamentalist arm of Protestantism landed with the Puritans in Plymouth Colony.
The traditional narrative of the United States, designed to endorse its messianic vision of an “empire for liberty,” looks back on the Pilgrims as noble rebels, fleeing to America to liberate themselves from an oppressive royalist-ecclesiastical tyranny. The actual history is much different. The Puritans did indeed believe that the Church of England retained too many papal trappings, and they therefore wished to either separate or reform from within. When the opportunity to replant in the New World came, they jumped on it as a means to practice their faith independently of the Anglican system, but by no means did they harbor strong or rebellious animosity against the English establishment.
Archbishop Matthew Hutton of Nottingham wrote in 1604 that they were still loyal subjects of the crown and that there was still strong unity on the fundamentals of the Christian faith: “The Puritans (whose phantasticall zeale I mislike) though they differ in Ceremonies and accidentes, yet they agree with us in substance of religion, and I thinke all or the moste parte of them love his Majestie, and the presente state, and I hope will yield to conformitie.” Hutton identifies that the primary controversy was with Rome: “But the Papistes are opposite & contrarie in very many substantiall pointes of religion, & cannot but wishe the Popes authoritie & popish religion to be established.”
The Puritans’ loyalty to the crown was then confirmed in the Mayflower Compact, when the Pilgrims wrote that they were “the Loyal Subjects of our dread Sovereign Lord King James . . . defender of ye Faith.” They, much like the men of Roanoke and Jamestown only twenty years earlier, were undertaking this venture “for the Glory of God, and advancements of the Christian faith and honor of our King and Country.” John Winthrop of Plymouth in 1630 described their motivations in “A Model of Christian Charity”: “to improve our lives to do more service to the Lord; the comfort and increase of the body of Christ, whereof we are members; that ourselves and posterity may be the better preserved from the common corruptions of this evil world, to serve the Lord and work out our Salvation under the power and purity of his holy ordinances.” Therefore, when they arrived and established their new Christian Commonwealth in New England, Winthrop says that they “entered into Covenant with Him [God] for this work.”
Consequently, we see that American civilization was founded upon a covenant with God, in classical Old Testament fashion. This then blended with the practice of the Virginians, who made compacts and covenants from Queen Elizabeth and King James, the heads of the Church, who were also in covenant with God for the consecration of the New World to him. Therefore it stands that the real America is founded upon a divine covenant with God, deriving its existence, authority, and legitimacy from Him, not ultimately from the mandate of the so-called “People.”
This was the established and prevailing understanding of the American people until the advent of the Enlightenment and Freemasonry in the New World. Note that there was nothing multicultural, nothing egalitarian, and little to nothing based on “liberty” at the center of their mission. They viewed liberty as a consequence of fidelity to applying God’s law to the world, not the other way around.
The constitutional system created by the Founders of the United States originated from this covenantal tradition, based upon rules derived generally from the Bible. This nature of covenants and contracts reflects the nature of God’s relationship with man, in that God signed many covenants and contracts with humans, including the Abrahamic covenant, Mosaic covenant, and Davidic covenant. The Puritans simply saw themselves as repeating this process in New England.
The success of Jamestown and Plymouth is, then, the initiation of the American experience. All the noble and beautiful elements of America began here, and it is only by simplistically and (at times) dishonestly looking backward in history that both leftists and libertarians misunderstand, misquote, and misuse our original founders to expand and justify their Enlightenment and atheistic vision of America. They then co-opt the missionary zeal of the early Protestant and Catholic founders as justification for capitalist or socialist economic exploitation of third-world workers and the mass diffusion of democracy and “liberty” around the world. The expansionist zeal was there from the start; however, during this first 150 years of American existence, nobody was talking about “liberty” and the radical defense of “liberty” against tyranny. The dynamic instead was God versus Satan, good versus evil, and once that was correctly understood and applied to church affairs, economics, politics, and social behavior, justice and love prevailed, and the liberties of Anglo-Saxondom could thence prevail as well.
From a geopolitical perspective, the Virginia Company and, before them, the Conquistadores in Mexico were carrying on the crusading policy that had dictated much of Christian foreign policy since the first Crusade. Columbus was originally motivated to find an alternative route to India to bypass the Islamic states, economically gelding the Caliphates, and to eventually make his way back to the Holy Land. However, once the Spanish first realized they were encountering the Americas with its pagan “savages,” the crusading narrative changed from fighting the Muhammadans to fighting the pagan Indians and converting them. Then, upon the conversion of the heathen and the land’s subsequent subjugation, as occurred in the Holy Land, feudal-style fiefdoms would be established as the aristocratic ruling order.
This was seen most classically in New Spain with the establishment of the encomienda system, with the explorers and their posterity as the new landed aristocracy to act as the frontier bulwark of Christendom against pagan savages. In the Anglo-Saxon colonies, it defined itself in the theo-political context as “plantations of religion.”
This did play itself out in the English colonies as well, although there was far less attraction amongst the high-cultured aristocrats of England to make their way to the New World. Instead, the English colonies became dumping grounds for social outcasts from the mainstream of English society, given a new chance to make their way in America. However, they were not seeking so much “liberty” per se, as we in modern America understand it; rather, they were seeking to establish self-governing Christian commonwealths of a low-culture nature.
Christianity Applied in the Colonies
Once Christianization became established in the New England and Virginia colonies, the fruits of this worldview began to sink in and were universally applied in each respective colony, according to its traditions.
The economics that flowed were rooted in covenants and contracts, allowing a free market system to function, though tempered by justice. Business practices and economics were designed to serve the glory of God. If one’s business practices incorporate the divine element of God and His judgment, then one’s motivation will transcend mere profits, for one cannot use evil tactics to make money.
As the foundation of this, they correctly rooted economic liberty and prosperity in the defense of private property. The ownership of private property is biblical and based in the eighth commandment, “thou shalt not steal” (Exodus 20:15), the presupposition being that one cannot steal what belongs to others by right. But in this view, property rights were not absolute; one could not do just anything with said property, for all property ownership comes from God’s decree. Every man is given property as a mandate from God, but only for the proper stewardship of it. Each person is responsible to God and will give an account for every decision made relative to the use of his time, energy, gifts, talents, and possessions. This, then, establishes moral accountability for the use of private ventures, including the prerogative of the state to prohibit various immoral ones.
For example, under contemporary law in the United States, a man could own a farm and grow cancer-causing genetically modified organism (GMO) crops and cause a health pandemic. Or, he could perhaps open a porn studio and exploit the art of sexuality for profit. This could and would be banned under the covenantal arrangement of the Puritans, for God, not “liberty,” was the highest force in the commonwealth. Therefore, such immoral behavior would not be allowed to pollute the bodies and souls of each individual member of the collective.
Sadly, however, with the shift towards Enlightenment rationalism, this understanding was abandoned in exchange for a man-centered view that removed God and made each man accountable to himself and his own morality. Thence we arrive at the origin of contemporary libertarianism, which produces moral anarchy and consequently social decay, leading to the inevitable totalitarian dictatorship that will overturn every libertarian principle.
Under the Christian commonwealth arrangement of the American Christians, the power of the state was directed and channeled to uphold social virtue via biblical precepts, while yet working to protect individual rights and liberties, as guaranteed under the Anglo-Saxon common law tradition. Therefore equality was upheld before the law, as all are equal before God and His law. Social uniformity was enforced, but only as a means of enforcing godly, moral behavior and thus preventing God’s righteous wrath against the colony.
Perhaps most important was that the Puritans and the Anglicans in Virginia correctly applied the so-called “separation of church and state” in a correct, European-style fashion. They understood that the church and state are separate entities and have different functions, even though both are equal in authority. The state cannot operate without the honest moral consent of the church. Both entities begin and end with God, and they were created by God for the implementation of His commands. Unlike the atheist Enlightenment, which sought ultimately to elevate the state, often at the expense of the Church, the American Patriarchs did the opposite: they used the church almost as a de facto branch of government to keep the moral compass of the Commonwealth true.
As has already been shown, the settlers of Virginia, as the original founders of America, were in fact motivated by a strong religious zeal, as were the Puritans. The main difference between the two groups is that the Virginians were motivated by loyalty to the Anglican Church, seeking to expand the imperial and religious power of the English kingdom. In contrast, the Pilgrims desired to completely separate from the Anglican Church, and hence sought to create a separate commonwealth, while yet remaining loyal to the English crown.
Together, these two strands of British Christianity would eventually merge together to create orthodox Americana – rooted in the belief of self-government and a Christian-based Manifest Destiny, seeking the Christianization of the New World and the proliferation of Anglo-Saxon traditions, i.e. common law. Looking at it all in hindsight, we could metaphorically view the Pilgrims as establishing for America the idea that we are a separate people, though through Virginia, we are still defined as an Anglo-Saxon people. Both sects, however, possessed the crusading and missionary zeal that is the foundational spirit of America.
It is from these traditions that America inherited its understandings of liberty, self- and local government, private property rights, and free markets, tempered with justice. The Americans did not inherit these ideas or values from the social contract or any thought produced in the Orient. They inherited it from the Magna Carta, the Bible, and over 2000 years of Anglo-Saxon-Nordic traditions that extend back to the ancient days of Vikings and the Althing.
Based on this examination of the first phase of American civilization, it is thus fair to say that to be truly American is to be truly Christian and nationalist. To be otherwise is to import ideas and systems alien to the founding vision of this nation. It is only since the advent of modern-day socialism and through the context of deistic, Enlightenment founders that America begins to suffocate this ancient ethno-religious identity and biblical legal heritage. It is truly American, then, to be devoutly and overtly Christian and Anglo-Saxon/Celtic in one’s worldview.
To suggest America was founded for the expansion of liberty is false. The United States may have served that purpose, but it is a usurpation and misunderstanding of the vision and goals of America’s original founding patriarchs. Never was America supposed to be the center of Western Civilization, but rather a glorious and organic product of Europe’s most religiously devout. For not only were New England and Virginia founded as ethno-religious states, but Maryland was also founded upon Roman Catholic practice and identity, Pennsylvania as a Quaker Commonwealth, and Georgia as an act of Christian redemption and penance for convicted criminals to receive a second chance at life and salvation.
The American organism was so great and unique due to the tradition it inherited from Britain, the Netherlands, Spain, and Sweden, as well as its special geographical location. With the ethnic, cultural, and religious homogeneity with which it was created, it can only be concluded that it was a miracle from God Himself. Even Enlightenment founder John Adams recognized God’s hand at work over America when he said: “I always consider the settlement of America with reverence and wonder, as the opening of a grand scene and design in providence, for the illumination of the ignorant and the emancipation of the slavish part of mankind all over the earth.”
Now, for Adams’s part, he was probably hinting at a material liberation of mankind vis-à-vis Enlightenment principles, but he could not have come to such a perspective without the Christian doctrine of Christ liberating mankind’s soul through His blood and His church.
Let the facts stand: this is the original vision of America. To reject this heritage of America is to reject its very foundation. If we cannot accept the colonial founding as equal, if not superior to, the founding of the United States, then we have nothing to believe in as Americans. For if the original founding was rooted in evil, primitive religious extremism, then America itself is evil and can only redeem itself by rejecting this heritage. Libertarians ought no longer refuse to accept the religious and ethnic absolutism of the American patriarchs.
Read Part 2