Theme: Ethnoculture

CAN OUR PEOPLE SURVIVE WHILE ACCOMMODATING CHRISTIANITY? (NO)

by Daniel Gurpide

Is it possible to accommodate Christianity once the veil of ignorance has been torn asunder? Is it possible to teach the five core tenets which constitute the ‘optimum group strategy’, discard the rest of the claptrap, and still call that Christianity? Theoretically, yes; in practice, it is as easy as to reinsert a Champagne cork back into the bottle.

Nowhere are the effects caused by the pursuit of the tenets of Jewish-Christian egalitarianism more existentially dramatic—because it threatens the very survival of the communities concerned—than in the demographic suicide now being committed by the West. The West faces massive Third World immigration, and high fertility rates combined with below-replacement white birth rates. As Lothrop Stoddard feared, a rising tide of colour is swamping the West; and it is guilt about the Third World which is the primary cause of mass immigration into Western lands. Comparison with Japan repays attention, for this Far Eastern country experiences the same economic conditioning as Europe or the United States, but has managed to control migratory fluxes remarkably well.

Christianity is a derivative, a heresy, from Judaism, but it teaches Europe precisely the opposite lesson as far as ethnocentrism is concerned. In Christianity, European peoples cannot—as a people—have a relation with God: this is for the Jewish people alone. European people can have a relation with God only as individuals. Judaism is a religion for survival in a multicultural society. It is a religion for governing the behaviour of a Jewish minority in the presence of a non-Jewish majority. Christianity, on the other hand, is a religion for governing the behaviour of Christians in a homogeneous Christian society. In a multicultural society it becomes suicidal.

The original meaning of the Latin word religio—from religare, to tie fast—was never used until Constantinian times to describe the ‘superstitio nova ac malefica’ represented by Christianity and has nothing to do with the metaphysical or fideistic concepts introduced by monotheism. It is simply what binds together the members of a political and ethno-cultural community. As such, religion has two aspects: the myth—the representation that we choose to have of our own past, and more generally of the universe, in relation to the future, the destiny that we want to create; and the rite—the evocation and celebration of our being together with the intention of provoking a general mobilisation of spirits.

Historical consciousness is also part of human agency. It is time to choose!