Whites Should Not Seek Belonging in Orthodoxy
As stated in part one of this series examining various Christian and non-Christian religious institutions and their compatibility with pro-white sentiments, each of us and each of our families and nations have a desire to belong. We need physical homes, but we also need social and spiritual homes. The Gnostic idea of the inferiority of the material and the superiority of the spiritual does not hold up in real life, where we ourselves long not only for physical sustenance but for real human relationships and loyalties. We want to identify with a tribe, a nation, a place, a face — not just ideas, principles, and values. At its best, the Christian faith teaches us that God values the material and immaterial each to such an extent that the invisible, immortal God became flesh and dwelt among us. He felt spiritual and mental fatigue, physical hunger and thirst, emotional sorrow, physical pain, and physical death. Christ did hunger and thirst for righteousness. Christ told His disciples that to do the will of the Father was His spiritual food and drink. In teaching them that lesson, He subordinated our daily baked bread to our daily spiritual bread. Nonetheless, He also wanted to eat and drink like the rest of us, and when He left us a spiritual ordinance by which to remember His suffering and death, He left us bread and wine.
All that to say: we need the unseen and the seen alike. We need to belong to communities of people we can see and shake hands with, and spiritual brethren with whom we can daily rejoice and mourn. We also need to belong to our multi-million-person nations all of whose members we will never know, and to belong to the communion of saints that stretches across millennia and around the world.
In this series, and in this very brief overview of Roman Catholicism, we will not dive deep into the whys, wherefores, and controversies surrounding the history of European religion or the doctrinal disputes separating one sect from another. That is the stuff of archives, libraries, and innumerable sources. It has all been said before. In this series of brief overviews of various religious bodies, the only question at hand is: is there a place for those of us who support our racial heritage and want to see it continue? Is there a spiritual home for unashamed white people? Not according to this or that theory and doctrine, but as the religion is practiced and governed today?
In our quest for both the spiritual and the physical, the immanent and the transcendent, many Western white people naturally think of the old spiritual home of Western Christendom: Rome. Part of the reason is because there are so many millions of white Roman Catholics in the West. Naturally, with such a large presence it seems like the Roman Catholic Church might be a viable vehicle for pro-white people to find their spiritual and physical needs met. Additionally, Rome holds several levels of appeal as both the ancient, classical home of Western civilization (along with Greece), and as the headquarters of the preeminent Western bishop of the pre-Enlightenment world. Much of Roman Catholicism is implicitly anti-liberal, such as its pro-life, pro-heterosexual, and pro-reproduction policies. Historically, as the soil out of which the Reformation grew and blossomed, many Protestants today are linked with Rome in one way or another. Protestantism was initially a Catholic reform movement, like many other Catholic reform movements before and after it. To varying degrees, then, Protestants for centuries have retained or rejected things usually associated with Roman Catholicism, such as the liturgy, religious vestments, ecclesiastical music and artwork, and more significant things such as the sacraments. Even Protestants who abhor the trappings of papism still define themselves in terms of Rome. Lastly, unlike their Eastern Orthodox counterparts, Roman Catholics do not need to cross from Western culture into a foreign, Eastern culture in order to worship and fellowship. For all the criticism we may level at Rome, there is no question that it is fundamentally Western. This is an advantage Rome has over Constantinople or Moscow. Being culturally compatible in terms of language, art, and all the things that smack of home, or belonging, is vital if we are to find a spiritual communion in which to belong.
However, as with Orthodoxy, in practice Roman Catholicism today is not as Western or implicitly white as we might think. In the first place, Rome’s leaders have for decades now explicitly opposed any sense of white ethnonationalism or racial patriotism. In theory and in practice, this anti-white bias is a real barrier to finding belonging, let alone bringing up children, in a religious institution. Secondly, in practice Roman Catholicism is globalist and heavily weighted by non-white members. Though to date no non-white has been elected as its Pontifex Maximus, observers expect a black pope soon. When the political attitude of the past several pontiffs is taken into consideration, it would seem immoral (in the estimation of popes since the 1980s) not to elevate a non-white to the position of pope. Thus far, electing an ethnically Italian South American is as far as they’ve gotten towards papal affirmative action. But it is coming. It will be greeted in much the same way that Barack Obama’s elevation to the presidency was greeted by non-whites and white traitors in the United States: with joy and expectations of anti-white policies. So far, the faithful have gotten much of that from Pope Francis, who supports many things that we oppose, such as mass Third World migration into our white countries. Thirdly, as with Orthodoxy and several other religions we’ll touch on soon, the chances of successful infiltration and reform by pro-white believers is nil. Even Martin Luther and England’s King Henry VIII couldn’t get it done. The fact is that Rome is one of the most top-heavy, wealthy institutions in the world, in which ordinary members have no control over their own congregations, let alone their bishops and pope. Clergy are expected to obey every whim of their superiors, with no recourse or alternative path to achieve anything contrary to the orders they’ve been given. Ordinary parishioners fare no better. The fact that there is a wide latitude of expression under the Roman system becomes irrelevant when clergy and members transgress one of the bishops’ “thou shalt nots.” White pride and white nationalism is one of the red lines that the Roman Catholic Church has established. There are plenty of Alt Right Catholic believers, but they have to operate with anonymity for fear of persecution on behalf of the church’s anti-white agenda. It’s sad, but true, and it’s a deal-breaker if we’re looking for something better than second-class citizen status in our churches.
Even if every jot and tittle of Roman Catholic doctrine, government, and worship lined up with what Scripture commands, the fact is that at this time the leadership and clergy of the Roman Catholic Church are unfriendly to our identity and views as unashamed white people. Life outside of the mainstream church may be possible, but it’s a tough road to hoe. We’ll consider those possibilities in a future installment. For our purposes at present though, Rome is not the white man’s home.
Is there a place in the Alt Right for Mormonism?