2,563 words
Andrew Torba & Andrew Isker
Christian Nationalism: A Biblical Guide for Taking Dominion and Discipling Nations
Gab AI Inc., 2022
Andrew Torba is well-known in dissident circles as the pugnacious founder of the free speech-oriented social media platform Gab. Andrew Isker is a Christian pastor from Waseca, Minnesota. They recently released a short book, Christian Nationalism, to explain and promote their preferred program for cultural and political renewal. If you admire what Torba is doing through Gab, and also his recent forthrightness in criticizing Jewish influence on the United States, you might want to know how he understands politics more generally. If you are a Christian with nationalist sympathies, you might welcome a sustained effort to spell out a Christian version of nationalism (or a nationalist version of Christianity). I fall into both of these categories, so I came to this book with high hopes. Unfortunately, those hopes were disappointed.
Let’s start with the book as a book. It is a print-on-demand paperback with a blank spine. It is very short — about 130 pages of 14-point, double-spaced print. The interior layout and design are sloppy and visually unappealing. Our authors thank an editor in their Acknowledgements, but the book does not read like an edited monograph. It reads, frankly, like a rough draft by sincere but unskilled writers struggling to meet a word count. Every page is marred by errors of punctuation, mechanics, and syntax. The prose is repetitive but undisciplined and unclear. The book is hard to read, and hard to review fairly, because it is often hard to tell exactly what the authors mean. (Note: Torba and Isker have since reissued Christian Nationalism with a new black and orange cover, and with what appears to be an improved page layout.)
What exactly do Torba and Isker advocate? Let’s start with the meaning of “Christian Nationalism.” Our authors tell us that a Christian is “a disciple of Jesus Christ who seeks to take dominion in all areas of life by obeying His commandment in the Great Commission to disciple all nations” (p. 17). The Great Commission is the speech reported at the end of the Gospel of Matthew in which the resurrected Jesus charges his remaining disciples to go out to teach and baptize people in all nations. The Great Commission figures prominently in this book, as when Torba and Isker claim, “The Great Commission means that if you are a Christian you are axiomatically a Christian Nationalist” (p. 39), and “Jesus gave us a mission: the Great Commission. We are to make disciples of all nations, including but not limited to the United States of America” (p. 65).
Already, problems appear. For one, Torba and Isker are assuming that words Jesus spoke to his 11 closest followers are intended as a charge to all Christians at all times and places — and not just as one charge among others, but as the very essence of what it means to be a Christian. For another, Torba and Isker largely ignore other, and arguably more orthodox, understandings of what it means to be a Christian; for example, to repent of your sins and trust in the adequacy of Jesus’ sacrificial death to secure God’s pardon for those sins; or to affirm the sacred truths summarized in the great creeds and be baptized into Christ’s church. (To be fair, in their fifth chapter they do contrast their kingdom-building Christian Nationalism with evangelical pietism focused on personal conversion, but they do not really appraise the biblical and theological arguments for and against each view.)
A third problem is that the mission Torba and Isker embrace sounds much more internationalist than nationalist. There is one brief passage near the beginning of Christian Nationalism in which the authors advocate “placing the interests of your neighbor and your home above the interests of foreigners in foreign nations” (p. 19). However, this is hardly a major theme of the book, and Torba and Isker do not really develop it. More representative are passages like this:
Christian Nationalism is not a movement of racial supremacy nor is it a movement of national supremacy. It is the Revealed Truth of God’s Word lived out in action through the discipling of the nations — all nations. (pp. 22-23)
For all their talk of discipling nations, one might expect Torba and Isker to offer some concrete advice about how Christians should engage in evangelism or missionary work, but they do not. Be that as it may, it is not clear what essential role nations play in our authors’ program, and hence in what sense their views deserve to be called a form of nationalism. Their Christian Nationalism is certainly not the view that Christians should have a homeland akin to Israel as a Jewish homeland; nor is it the view that distinctive peoples should enjoy sovereignty and autonomy, especially in relation to globalist alternatives. It seems more to be the view that the US, along with every other nation-state, should be governed by Christians according to Christian moral laws. They do not explicitly associate their views with the Christian Reconstructionism and Theonomy of R. J. Rushdoony and Gary North, but they quote approvingly several times from Reconstructionist pastor David Chilton. Rushdoony and his associates believed that the US, and all nations, should be governed by Old Testament laws, including the death penalty for such sins as blasphemy, adultery, sodomy, and cursing one’s parents. Readers of Christian Nationalism might like to know about how much of the Theonomist agenda Torba and Isker endorse, and why or why not.
Whatever else Christian Nationalism may be, Torba and Isker make clear that it is not White Nationalism. In fact, they call the assimilation of the views by journalists a “pathetic attempt” to smear them as racists (p. 38). They emphasize that Christian Nationalism is a multiracial movement:
We stand with my brothers and sisters in Christ from all racial and ethnic backgrounds. If you are ethnically Jewish and call Jesus your Savior then you are my brother or sister. Same goes for those who are White, Black, Asian, Indian, and anyone else. (p. 69)
Beyond several such expressions of racial indifference, Torba and Isker do not engage the role (or plight) of whites in the United States at all. They document the sectarian origins of many of the original colonies in an Epilogue, but they pass over in silence the Founders’ many expressions of racial and cultural solidarity.
They do, however, forcefully reject the notion that Christianity and modern Judaism share enough to justify the concept of a common “Judeo-Christian” culture. Torba and Isker devote a chapter to claiming that Christians are the only true heirs of the Old Testament, and that modern Judaism is parasitic on Christianity, based on the teachings of the Talmud and the rejection of Jesus Christ. These are interesting claims (not unique to our authors), but as with many claims in the book, it would be nice to see them supported with reasons and evidence, rather than simply asserted.
Torba and Isker also devote a chapter to “The Christian Crusade To Save Free Speech,” in which they claim that “History shows us that Christians are the forefathers and defenders of all types of liberty including but not limited to freedom of speech, religious freedom, private property, and the creation of the freest nation in the history of the world: the United States of America” (p. 72). As usual, they do not provide evidence for this ambitious claim. Nor do they seem to notice that what little evidence they do offer about the American founding (in their Epilogue) tells the other way. There, they summarize the legally codified Christian identities of the original colonies thus:
. . . the American colonies were not founded as secular, pluralistic nations where there was absolute religious freedom, but as Christian nations for Christian people governed by Christians where they would have freedom to practice the Christian religion. (p. 111; their emphases)
Taking this claim at face value, it does not appear that our Christian forebearers were friends of freedom of speech and religion as such, either in the American colonies or (presumably) in the even less free Christian nations the colonists were fleeing. Since Torba and Isker seem to endorse without reservation the explicitly Christian governments of the early colonies, it would be interesting to know more about just how much freedom of speech, religion, association, and the rest they would allow in a fully Christian Nationalist America.
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Some Christians may appreciate Torba and Isker’s critique of the premillennialist eschatology of John Nelson Darby and C. I. Scofield that dominated American evangelical Christianity for most of the twentieth century. Darby and Scofield interpreted Revelation and other prophetic scriptures as teaching that the world would continue its decline into sin and anarchy until Jesus returned to rapture his followers to heaven before inaugurating a thousand-year reign. By contrast (but without much explanation), Torba and Isker interpret Revelation as prophesying events that have already occurred — most notably, the destruction of the Temple in Jerusalem in A.D. 70 (pp. 93-94). They argue that Darby and Scofield’s eschatology sapped Christians of the will to fight for the kingdom of God in this world, since it was doomed to decay and destruction (pp. 89-90). Instead, Torba and Isker advocate an optimistic eschatology on which Christ’s reign is already established in this world, and our task is to take dominion of all nations and institutions as his faithful regents (pp. 91-92 and passim).
Much as one might have hoped Torba and Isker would have taken a more recognizably nationalist (or even pro-white) stance, they cannot really be faulted for having their own positions and priorities. Apart from its poor writing and argumentation, however, perhaps this book’s greatest shortcoming is its failure to deliver on the promise of its subtitle: A Biblical Guide for Taking Dominion and Discipling Nations. One normally expects that a guide to doing some action or accomplishing some goal will include concrete, practical instructions and advice for just how one should go about performing that kind of action or achieving that goal. A guide for fishing should provide detailed instructions on choosing lures, tying knots, and casting, for example; a guide for investing should teach one how to choose an asset allocation, interpret a prospectus or annual report, and select securities or funds for a portfolio. Many of us on the Dissident Right are itching for action; we feel the net of woke capital and technocracy tightening around us, and we wonder what we can do to escape or defeat it.
Unfortunately, despite its subtitle (and marketing), Christian Nationalism does not contain detailed practical instructions on how to do anything. Torba and Isker make clear that they favor “building parallel Christian institutions that are beyond the influence and control of the existing demonic ones” (p. 28), but they do not provide advice or even hints about how their readers might do this. They repeatedly commend “seven generations thinking” (p. 34 and passim), but they do not say what exactly this means. They do encourage Christians to leave any church in which the pastor did not openly celebrate the overturn of Roe v. Wade (maybe a reasonable proxy, but arguably a pinched criterion for church membership); otherwise, the closest they come to concrete advice is in this short passage:
Cut the cable cord. Cancel Netflix. Delete your Big Tech accounts. If at all possible find a way to homeschool children. If that is not possible make sure you are spending time in God’s Word daily. (pp. 81-82)
Note the implication (surely unintended) that daily Bible reading is merely a poor substitute for homeschooling!
In lieu of actionable guidance, Torba and Isker traffic mostly in vague injunctions. Here are some examples:
Our dissent against the ruling Regime must be rooted in the desire to preserve liberty and live authentically according to God’s Word. (p. 29)
We must stare into the face of Silicon Valley, the mainstream media, and the political establishment on both sides of the isle [sic] and dare to say: “no.” (p. 31)
If we are going to win a spiritual war, we must dare to stand for God’s Truth in this post-truth world, but how do we do that? Be bold. (pp. 48-49)
We are done with simply wanting to be left alone. Now we want to win. Win souls for Christ. Win elections. Win the culture. Win the education system. Win with our own technology. Our own media. Our own entertainment. Win for the glory of God. (p. 68)
The time for being Christian in name only is over. Practice what you preach and live it. Lead by example. (p. 76)
Christians must once again defend, preserve, and conserve the freedom of speech and for [sic] our place in the national discourse and political process at any and all costs. (p. 77)
The time for lukewarm Christianity is over. Christians need to rise up and proclaim the name of Jesus Christ the King of Kings to the world. (p. 80)
We must never again tolerate evil and the spirit of the antichrist in our culture, governments, education systems, homes, and our own hearts. (pp. 82-83)
We can and must reclaim the pulpit and break the spell that the enemy has over the American Church. (p. 106)
We can and must reclaim and maintain our townships, school boards, and counties. Then our state legislatures. Then the entire nation. (p. 106)
And so forth, and so on, some might say ad nauseam. Such statements might work well enough as applause lines at a Promise Keepers’ rally or a CPAC convention, but they fall woefully short as practical guidance. What do these sorts of injunctions even mean? What specific, concrete actions might an aspiring Christian Nationalist take, in the present evil age, to obey them? It is not clear that Torba and Isker are aware of the gap between what they have promised and what they have delivered.
Anyone even passingly familiar with the violent and fractious history of Christianity, particularly post-Reformation Christianity, may fear that the devil (perhaps literally) is in the details Torba and Isker ignore. They allow that Christian Nationalism will look different — e.g., Protestant or Catholic — in different jurisdictions (p. 26). They are confident that “Protestant, Catholic, and Orthodox brothers and sisters” can “recognize and respect one another’s differences” (p. 108) and “work together across the faith to combat these wicked worldviews to defend and grow Christendom” (p. 109). Sadly, history may tell a different tale.
I believe reconciling Christianity with genuine nationalism, including in its racial varieties, is an important task. Without engaging the first-order arguments in the current debates between Christians and pagans on the Dissident Right, I will simply record my convictions that Christianity is in fact the one true faith, that it is central to what most healthy white people regard as the heart of their culture and history, and that ancient European paganism is an intellectual and cultural dead end, especially as the basis of a popular movement. Even if White Nationalism is religiously uncommitted, it has many natural allies among conservative Christians and would benefit from showing that is at least compatible with their faith. Whether these judgments are correct, it is clear that the Andrews Torba and Isker are not contributing to this project. Instead, they are advocating for a more assertive and muscular Christianity in all the nations of the world. I count them as good men and good Christians who are likely doing good work — but whose calling is not the writing of books.
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31 comments
There are more nonwhite Christians in the world than white ones.
The historical Jesus, if he ever actually existed, never set foot in Europe.
ChristNat is a psyop designed to neuter whites’ awareness of the fact that they’re being targeted for being white.
If so-called Christian Nationalists were sincere about the type of nation they claim to desire, they would also have to admit that it isn’t possible without White Nationalism. Only Whites can build and govern the kind of moral society that Christians claim to desire. Your last comment is the most important, though. We are not hated because we are Christians, or Republicans, or whatever. We are hated because we are White. A racial attack must be responded to on racial grounds.
I take the book’s recommendation to read the Word of God daily in lieu of being able to home school your children as solid advice. Let God work on you and your spouse and you will be better parents for those kids, better prepared to be the living example they need to offset the hell they are getting in public schools.
Torba and Gab are unbelievable frauds. The only reason I haven’t written an article on this clown show is because I don’t believe they’re worth the column inches. Some quick points:
More than half of Gab’s traffic is from Indian and Chinese botfarms, hidden behind the private network/private likes function.
The claims to Free Speech are utterly and completely false. Accounts are removed for non-Christian speech which Torba & Co find to be too progressive or even just uncomfortably satirical of their program. Torba’s “free speech” just means “speech not allowed on Twitter.”
Gab is funded partly by anonymous crypto donations sent through an IOU network to obscure their origin. Nearly all donations are small dollar amounts. One standout donation this year amounted to above 50K in Bitcoin value at the time and was purposefully anonymised.
There is no system of strikes/bans or appeals. High profile accounts repeatedly Fedpost and make direct explicit threats of violence to other users. They are allowed to keep their accounts year after year. Accounts that annoy Gab are permanently disabled without warning.
Gab staff directly support toxic nuts like Tyler Dinsmoor. GabPay representative and manager “Johnny” directly incited Dinsmoor to commit violent hate crimes by saying God should be brought back “by force if necessary.” Dinsmoor was later arrested for harassment with a hate crimes enhancement and this prevented a mass shooting.
All of Torba’s posts are set to “auto delete” because he has no convictions he is willing to publicly defend.
To answer your question Re: Theonomy, Torba stated in a now-deleted post that Christian Nationalists want a “Theonomic society”.
The only purpose of Gab is to promote violent hate crime. Fedposters, psychos and cranks populate the “Explore” page. Some of these accounts are obviously on Gab as a full time role, in some capacity, as they are active 24/7 for years at a time.
This becomes explicit with Gab user Joey Camp, who doxxed a police captain in the Dinsmoor case and other individuals with the obvious intent that they would be attacked or assassinated. Despite me reporting these posts multiple times for violating Gab’s ToS, they were allowed to stay up and are still accessible on the platform.
Gab, like KiwiFarms, is doomed to a perpetual internet backwater. These people are not principled libertarian christ-lovers. They’re a honeypot for violent extremists. Every single post on Gab is archived and backed up across multiple servers. “Deleted” accounts and posts are often still visible through previous pathways and links. The reason they run their own servers is because no one else will touch them.
Conservative Christians definitely seem to live like (white) nationalists even though they would never admit it. Perhaps some day they will.
Good review. I didn’t have the time to do it, so I am very glad that someone took the time to reveal this piece of trash for what it is. If the author or anyone else is interested, I wrote a book on the Christian Question, reconciling Christianity with the Right in a more systematic fashion. It is titled, “The Sword of Christ.” Kevin MacDonald’s preface to it is in the Counter-Currents archives, and I am in talks with a publisher to bring it back to market after Amazon banned it two years ago.
I have not read the book, so will not comment on it specifically, although the contention that the prophecies of Revelation have taken place suggests a theory called “Preterism.”
Older readers in particular might recall that Gerald L K Smith used the term “Christian Nationalism” probably since the 1940s, before which he was Huey Long’s organiser. However while I have read quite a lot of Smith’s material, and he even lists points on which his “Christian Nationalist Crusade” was premised, none of it seemed to define “Christian Nationalism” theologically.
Generally, the synthesis of Christianity with racial-nationalism seems to be based around Old Testament’s Jewish tribalism, and the use of some dodgy etymology to show that “Aryans” and at times more specifically “British” are the real Israelites. I’d contend that one aspect of Jesus’s mission was liberation from the Pharisaic creed based on the OT, and His theology was quite in keeping with the Galilean religious interpretation of the Judaism that had been imposed long before on the people of the region. These were largely Amorites, who did not accept the control of the Pharisaic priesthood, and the sundry Mosaic stifling commandments on food, the Sabbath, ad infinitum. Jesus’s condemnation of the Pharisees would be characterstic of a Galilean.
Can Rightists today dismiss as of no account or fools, individuals such as Arcand, Coughlin, Szalasi, or Degrelle?
A very interesting interpretation of Jesus was given by William Gayley Simpson in “Which Way, Western Man?”
Well, there is a Biblical injunction against dabbling in prophecy, so that is something that I do not engage in. I do believe that we have entered the End Times, but I don’t sit and try to connect bits and pieces of Revelation to world events.
I also do not engage in Christian Identity-level theorizing about genetic descent.
Thank you for remembering GLK Smith. Great man. His use of “Christian Nationalist” takes the word “White” at its forefront as a given, while Torba and his acolytes use the term to consciously remove the racial element altogether.
‘White Nationalism’ does not, on its own, specify a political economy. But, for the sake of argument, let’s assume a form derived from the pluralist assumptions of ‘ethnonationalism’ itself (as Greg Johnson has described it): Every community capable of self-determination should have the right to exercise that capability as long as that right is extend to others.
How does this do any harm to Christians? Can they not have their ‘Christian nations’ within this framework?
As a religion, Christianity never ‘took’ with me but it was the faith of my parents and of my ancestors (so far as I can determine). I have not grudge against Christianity or Christians and in communities dominated by Christians, I think it would be disingenuous for an Calhounian like myself to deny them the right to make policy the suits them.
But I would expect Christians to reciprocate.
And, if Torba and Isker’s vision of ‘Christian Nationalism’ is any indication, that’s not going to happen.
I don’t see ‘Christian Nationalism’ so much as good old-fashioned Christian chauvinism, in many ways the very reason why ‘Christianity’ has so few defenders in the West who are not directly financially benefiting from it.
I can see a place for Christians in a White Nationalist state.
Can Christians find a place for White Nationalists in a Christian state?
If not, a Schmittian analysis of the situation dictates we cannot view such folks as allies but something else.
I respect Christian race realists, in part because it is so difficult to arrive at, and maintain, that position from the Christian perspective.
Their hearts must have a comparable depth of connection to nature that generations of our Christian ancestors also had, since they, like them, refuse to accept the New Testament’s universalism, despite its being, as is claimed, the very Word of God. Instead, they take it and make it the allegory that their nature insists on and can live with.
I walked away from the faith some years ago now, myself, but remember well the comfort, whenever things looked really bleak, of being able to (being obligated to, actually) have faith that all this strife would, could, be set right.
“Could” is, I believe, the real danger to race realism.
In other words, as a non-believer, there is no imperative for me to think that life with, say, Negroes or Jews is necessary or desirable, much less possible. But as a Christian, one’s conscience is constantly being checked by the universalist imperative: eventually, it insists, the goal is for every good Christian (all one in Christ) to live together in Heaven. Why not now?
The White Nationalist response, of course, is, that that’s unnatural, impossible without constant conflict.
So, the Christian, who also loves his or her racial own, deserves credit for finding a way past the poison. Unfortunately, the universalism is always there, waiting for them in a moment of weakness should they drop their guard.
Excellent analysis. It mirrors my own concerns. When White were strong, ‘Christianity’ wasn’t a problem because Christianity was pro-White. But that changed and now Christianity is racially universalist and undermines White racial consciousness and White racial solidarity. Something we really cannot afford.
Thanks, H.T. I agree with you, and personally believe Whites’ strength simply ran concurrent with Christianity. Many claim that it was because of Christianity that white civilzation flourished, but I’m thus far unconvinced. True, it is the mythos that has been (most?) commonly represented in art, music, literature,etc., but that does not convincingly (for me anyway) prove causation. (It doesn’t mean its influence was nill either, of course, but that’s not really the point.)
Ah, yes, the Michael E. Jones argument that European White people were worthless until Christianity came along and ‘civilized’ them. On the other hand, the Browns of California, Mexico and Central America were cultivated to Christianity from the 1500s forward and they have not shown any of the splendor or ‘civilization’ that Whites showed. I think the condition of Christian Browns is reasonable counter-evidence to Jones’ position. Christianity without Whites is not much to write home about. It’s people with feathers in their hair and bones in their noses prancing around with fertility symbols they claim as ‘The Mother of God’.
It’s pretty clear from the present state of affairs of Christianity in the Global South that Christianity was lucky to have Whites to protect their faith, not Whites to be saddled with a universal creed unprepared to reciprocate when times got hard for Whites.
Absolutely! Obviously, browns’ civilizational ineptitude would be blamed on colonialism by our detractors, but then they like to make excuses and be dishonest, so there’s that.
“Cut the cable cord. Cancel Netflix. Delete your Big Tech accounts. ”
Does “Big Tech” include Gab?
Of course not. Gab is the means by which Satan conveys his messages to his followers, as is, it is clear from this review, this book. It is a veritable operating manual for establishing Satan’s Kingdom of Lies. Which itself is part of God’s plan: the tares will be gathered up into bundles (nations, churches, members of Gab, etc.) and thrown on the flames.
God has revealed, through Brother Stair, the Voice of the Last Time Prophet, his Truth, and it refutes every one of these blasphemous ideas. The Great Commission was fulfilled in the first century; the Gospel was preached to all nations, and they rejected it, going back to their paganism. As God planned: they are vessels of iniquity, created to be damned, in order to show God’s power.
Find a church? All these so-called “churches” are such tares, either the Great Whore (The Catholic Church) or daughters of the Whore (so-called “Protestant” churches). All denominations are damnable! Jesus is not divided!
Nor is the overturning of Roe something to be celebrated: 99.9% of babies are such vessels of iniquity, and abortion only sends them to Hell sooner. All praise to God!
As for America in particular, it received God’s blessing, and was raised up, but only so as to demonstrate God’s power when he brings it down, as he is doing now. America is Satan’s greatest work, and will be the centerpiece of the Apocalypse, when Jesus returns with ten thousand of his angels to visit flaming wrath on those who rejected his Gospel of love.
You are not here to “raise a family” or “spread American values.” You are here (if you are part of the elect) to learn obedience to God. There are no “family values” in Heaven; he who does not hate his mother and father does not love God.
Jesus will not “take you to Heaven” before or after the Tribulation, but will come down and establish his own kingdom on Earth (“as in Heaven’), ruling with a rod of iron for a thousand years, after sinners (the 99.9%) are consumed in flames.
In short, “Christian Nationalism” — despite its blasphemous name — is nothing but another Satanic trick. Come out of her, my people! Reject nations, reject churches, reject families, and worship God! Amen.
God helped me find a place of assembly.
I’m now in a fire breathing Baptist Church.
Amen.
The “Faith & Heritage” website had some good essays on these topics, but it was discontinued within the last few years. Does anyone know any worthy successors?
Thank you, Mr. Lewis, for reading Christian Nationalism so that I didn’t have to. The plain fact is that, without a secular political-economic order, there would not be even the vague notion of Christian ecumenism that Torba and Isker depend upon to create their feel-good idea of a Christianity without sectarian strife. As for ‘paganism’, I think Christianity is a ‘pagan’ faith at this point, if one understands ‘pagan’ in its original meaning of ‘rustic’ and ‘chthonic’. The Imperial Faith is now Wokeianity.
“I think Christianity is a ‘pagan’ faith at this point, if one understands ‘pagan’ in its original meaning of ‘rustic’ and ‘chthonic’. The Imperial Faith is now Wokeianity.”
Interesting point. Christians today habitually call The Imperial Faith “pagan” or even “Satanic” but only as terms of abuse (like Leftists use “fascism”). But Wokeianity has nothing to do with the rootedness in place of real paganism, while the “rustic” side is indeed now represented by Christianity. And one can recall the thesis of Creating Christ (reviewed here) that Christianity was originally designed to co-opt Jewish ethnic unrest into a pro-Empire movement, the literal Imperial Faith.
Sigh. Yet another purity spiral.
I really don’t get the anti-Christian stance. It’s all so tiresome. If not for Christianity, which every single one of us has ancestral ties to (and yet you’re slandering our ancestors like any nonwhite would nonetheless), Europeans would not have grown exponentially because Christianity was/is a fertility cult.
This bizarre obsession with having every single rightist being in exact lockstep is autistic amateurism. *That* is the ultimate failed strategy. Read between the lines. This ‘Fifth Great Awakening’ is not happening. It is a white nationalist front. Why on earth do you insist on scaring them away? It doesn’t matter what their charter says. Nobody is reading it anyway.
What I care about is opening another front against ZOG from every angle. Torba has managed to do that by decoupling WN from ‘antisemitism’ and using ‘Christian nationalism’ as a stalking-horse regardless of if he intends to (he knows what he attracts on Gab).
After all, the Third Reich was a coalition between Christian monarchists and National Socialists because Hitler would never gain a majority otherwise. Neither will we. I can tell nobody here has ever been to church because you would know church is as segregated as any high school lunch table. Perhaps a few ‘based’ nonwhites will join. Big deal. They already have. We need all the so-called allies we can get. Then we can figure the rest out later.
Christianity needs Whites more than Whites need Christianity.
Without Christianity, Whites are still White.
Without Whites, Christianity is just Negros prancing about with crosses.
I kind of think nonwhites are smarter than many anti-Christian white nationalists.
Then go live with non-Whites and have your ‘multi-racial Christian utopia’ in Botswana or some other wonderland of the Global South.
Christianity was driven out of its place of origin. White Europeans were among those who gave the Christians sanctuary and for our generosity, you forced conversion by violence and superimposed your religious sites on our own in an attempt to destroy our faith and culture.
Unreformed Christianity is just another form of antarianism (anti-White-ism).
Christianity needs Whites more than Whites need Christianity.
Try to show some gratitude for all that White Europeans suffered to allow your faith to survive.
Christians seem no different than Jews in treating the values and communities of your White host nations as disposable entities who exist only for your exploitation.
Antarianism
Antarian
I’ve come to regret some of my previous posts that were critical of Christianity. Like it or not, 70% of White Americans are Christian, and they will never give up their religion. So whatever, as long as they side with non-Christian Whites over Christian non-Whites, I’m willing to work with them. I just don’t care anymore. I’m sick of talking about religion. But race must come first. Racial interests are genetic interests. Genetic interests are ultimate interests. Religion and culture are proximate interests, albeit important ones. Let us remember that the populations of Haiti and the DRC are over 90% Christian. One could argue that they are “Christian nationalist.” That has not stopped them from being Haiti and the DRC.
https://worldpopulationreview.com/country-rankings/most-christian-countries
https://worldpopulationreview.com/country-rankings/most-atheist-countries
The reason why this has to be…ruminated over from time to time is precisely because (a) Whites are mostly some form of ‘Christian’ and (b) White Christians refuse to consider being White important.
Christians want to put ‘Christ first’ and nothing much else second. As a White Identity Nationalist who puts my faith in the creativity and beauty of the White race first, no ‘religion’ comes before my people.
You cannot have two masters.
No rational individual can help but doubt either the sanity or the sincerity of someone who claims to believe that a carpenter who lived during the reign of Tiberius was born of a virgin mother, performed feats such as walking on water and, not only that, was in actual fact the human incarnation of an almighty god who created all things. No one in their right mind can tell me that the insane dogma of the Athanasian Creed is something we ought burden ourselves with or take seriously in any way. Certain internet celebrities adjacent to the movement may adopt Christian aesthetics as way to appear more palatable to an American audience but I don’t for a second believe they are genuine in their convictions. They merely reveal themselves to be comfortable with lying to their supporters. To earnestly proclaim belief in the divinity of Christ and the Trinity is no less absurd than insisting that race is not real or that people are born in the wrong bodies.
The reason so many of us ended up on this side is because we value truth. Unlike Christianity and Communism, it takes no leap of faith or rigorous memorization of arguments pulled from volumes of cope to realize the truth of the principles that define this movement. It’s plain as day and backed by mountains of devastating evidence that can our opponents can only deal with through censorship and deplatforming. Christians have inserted so much poison into this sphere with their delusions and bigotries to the extent that it’s not uncommon to see people aligned with the movement share idiotic memes and opinions that treat science and rationality and technological development, the great achievements of the European people, with derision and even outright hostility. Personally, I want the power of science untethered from leftist control and dogma just as I want a pro-White movement unburdened by the handicap of Christianity.
I’m not a Truth Nationalist. I’m a White Nationalist. If it’s a choice between ‘truth’ and racial solidarity, ‘truth’ gets tossed out of the lifeboat.
According the Wikipedia the Summa Theologica “Although unfinished, it is “one of the classics of the history of philosophy and one of the most influential works of Western literature.” Moreover, the Summa remains Aquinas’ “most perfect work, the fruit of his mature years, in which the thought of his whole life is condensed.”” And “Even today, both in Western and Eastern Catholic Churches, and the mainstream original Protestant denominations (Anglicanism and Episcopalianism, Lutheranism, Methodism, and Presbyterianism), it is very common for the Summa Theologiae to be a major reference for those seeking ordination to the diaconate or priesthood, or for professed male or female religious life, or for laypersons studying philosophy and theology at the collegiate level.”
In that book you can find this passage:
“I answer that, Man becomes a debtor to other men in various ways, according to their various excellence and the various benefits received from them. on both counts God holds first place, for He is supremely excellent, and is for us the first principle of being and government. On the second place, the principles of our being and government are our parents and our country, that have given us birth and nourishment. Consequently man is debtor chiefly to his parents and his country, after God. Wherefore just as it belongs to religion to give worship to God, so does it belong to piety, in the second place, to give worship to one’s parents and one’s country.
The worship due to our parents includes the worship given to all our kindred, since our kinsfolk are those who descend from the same parents, according to the Philosopher (Ethic. viii, 12). The worship given to our country includes homage to all our fellow-citizens and to all the friends of our country. Therefore piety extends chiefly to these.”
https://www.newadvent.org/summa/3101.htm
I basically agree with the essay, but you have to admit Torba has done fantastic work. Christian nationalism is useful as a stalking horse, or disguise, so to speak. It’s easier to defend something like Gab from the standpoint of “I’m being persecuted for my religion” than “I want a forum to badmouth minorities.” Lol. The first is transcendent and conjures all American images of pilgrims and thanksgiving. That’s what I mean is lacking on our side, the positive and transcendent.
I think that was the subtext of a lot of the literary figures who converted to Christianity in the early twentieth century. People such as eliot, Auden, cs Lewis, etc., who had formerly been gay or pagan. It was a defense against certain modernizing, secularizing elements. Similar to what fuentes’s followers say.
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