By this time the single Jewish causers ought to have taken note that even well-known pro-white bloggers, who are either Christians or married to Christians, are openly saying that the root causes of our predicament are to be found in our most cherished traditions: religion and the ideals of secular liberalism.
The following are a couple of passages from “Death to Modernity—American Perspectives.” Alex Kurtagic responds to what some angry Christian commenters had said (in italics):
Saying that Christianity started liberalism is like saying the existence of truth is to blame for the distortion thereof.
Tracing the roots of an ideology to a religion’s metaphysics is not the same as blaming the ideology on the religion, or saying that the religion ‘started’ the ideology. The American Constitution and the Declaration of Independence (Introduction and Preamble) also have roots in Christianity, yet no one would reasonably ‘blame’ the American Constitution and the Declaration of Independence on Christianity or claim that Christianity ‘started’ them. Though known for their pagan outlook and critiques of Christianity, in the Manifesto the ENR merely points out the irony of Christian metaphysics’ having supplied—without that having been the intention—liberal theorists with the means to ‘liberate’ the individual from Christianity (along with anything transcendent or external to the individual).
What a crock!—blaming the evils of liberalism and the Leftist destruction of the U.S.A. on true Christianity. Liberalism sprang from secularism and both are ‘Jewish’ in origin.
Prior to emancipation, Jews were confined to ghettos and lived under civic and legal restrictions in Europe. By the time Jewish emancipation began in the 1790s, the Enlightenment (associated with secularism) was already in decline and giving way to Romanticism and the Counter-Enlightenment. In most places of Europe, Jews were not emancipated until the mid-1800s. On the other hand, Liberalism, like the Enlightenment, dates back to the 1600s. John Locke’s Two Treatises of Government was published in 1689, over a century before the first Jewish emancipation. Of the thinkers we associate with classical liberalism or the Enlightenment—John Locke, René Descartes, Isaac Newton, Montesquieu, Adam Smith, Thomas Malthus, David Hume, Jeremy Bentham, Voltaire, John Stuart Mill, David Ricardo, and Baruch Spinoza—only Ricardo and Spinoza were Jews, but both were disowned. The rest were Christians.
What we can say is that many Jews since emancipation have seen the obvious benefit to Jews generally of their host societies being as secular as possible, and have accordingly campaigned in various ways to accelerate and maximise a process of secularisation that had already been begun by lapsed, indifferent, or apostate Christians. The idea of separation of Church and state is not Jewish, but, as Henry Ford describes in The International Jew, Jewish activists—who, obviously, were either preoccupied with real or perceived anti-Semitism or who wished to advance the interests of their ethnic group—used this idea to further their aim of removing Christianity from the public square.
Liberalism does not reject Christianity or religion tout court; indeed, the Founding Fathers of the United States, though liberals to a man, were Christians—not anti-Christian atheists, like the Marxists who subsequently critiqued liberalism—and conceived the United States as a Christian country intended for Christians. What liberalism attempts to do is to ‘liberate’ the individual from anything transcendent or outside of the individual. The existence and the will of God is then ascertained by rational means, and the process of ascertaining is left to the individual, who becomes the measure of all things. Dogmatic belief and subservience to tradition and authority are abandoned.
One must not conflate anti-Western Jewish intellectual movements with liberalism just because the former marshalled liberal ideas to serve Jewish ethnic aims. The abovementioned Jewish movements were of a liberal character because they originated in a liberal context. Had they originated in a non-liberal context, we would have seen Jewish movements of a very different kind. That these movements remain influential highlights the dominance of liberalism and the need to dismantle it, for, once dismantled, these movements will become unthinkable. And depending on what replaces liberalism, ethnic subversion, Jewish or otherwise, may or may not become more difficult. Ultimately, it depends on how we reshape the intellectual landscape—nothing is predetermined or guaranteed.
And this is Hunter Wallace’s latest entry at
Occidental Dissent, “Derb on Ethnomasochism”:
Seeing as how this is a historical inquiry and intersects our particular fixation on the American South, we can unequivocally say that evangelical Christianity and Enlightenment ideology are the roots of this phenomena, and that the anti-slavery movement was its first major flowering.
It doesn’t take much time wandering through what Europeans were doing in the Caribbean in the sixteenth and seventeenth centuries to figure out that they were operating in another moral universe.
If I had artistic skills, I would draw a cartoon of a tree labeled “anti-slavery” with fruit hanging from its branches labeled “anti-racism” and “civil rights” and “feminism” and “free love” and “white guilt” and “communism” and “decolonization” and “white genocide.”