by Revilo P. Oliver
WHEN OUR Germanic ancestors invaded and occupied the decadent Roman Empire, it was deeply infected with Christianity, a Jewish cult that had been foisted onto the mongrelized inhabitants of the great empire that had been created by Aryans. Thus our ancestors contracted the alien religion while they inherited, as best they could, the ruins of the civilization that had been created by their race.
Christianity has always been deleterious to our race, and if the Roman Empire had to succumb to an imported religion, one could wish in retrospect that the victor in the competition for political power had been the Mithraic cult, which was at least manly and which the Christians so closely emulated in many matters, though not in its virtues.
If the civilized world had to succumb to Christianity, one could wish that the sect that attained political power had been the Marcionist, which had partly emancipated itself from the rancours and myths of the Jewish proletariat and was, at least, sufficiently rational to see that the figure of the supposedly incarnate and universal god, Jesus, was incompatible with a ferocious tribal deity, the Big Jew of the “Old Testament.” But that, too, is idle speculation about what (conceivably) might have been.
When the wily Fathers of the Church got their hot little hands on political power and began to stamp out the competition, they had to make some drastic revisions of the primitive cult to make it compatible with a society they now wished to preserve and enjoy.
When the Germanic invaders were infected by the religion, even more drastic changes were necessary to make the official cult acceptable to warriors. The changes were easily made, since all that the majority knew of the religion was what its dervishes chose to tell them. The pallid, pacifistic, ineffectual Jesus was, for example, represented as having been in some way an heroic figure, worthy of Vikings. Thus was formed what we call Western Christianity.
It retained for centuries the poisonous superstition that destroyed much of our race’s best genetic heritage by diverting women into convents, where celibacy had often to be maintained by abortions or infanticide, and males into monasteries, where morbid and mentally perturbing sexual abstinence was the alternative to homosexuality or furtive promiscuity without living offspring. But the religion did not prevent the eventual establishment of stable states, did inspire some monumental achievements, such as the great cathedrals, and did provide a bond of union for foreign conquest, as in the Crusades. One must regret that when the genetically baneful function of the religion was eliminated by the Lutheran and Anglican Reformations, the bond of European unity was simultaneously shattered and the religion destroyed itself in the disastrous Wars of Religion it brought upon the civilized world.
Although we may regret its passing, Western Christianity was always an artificial composite of incompatible and indeed antithetical elements and so it always exhibited a duality of internal contradictions, which made a Christian nation, considered as a whole, seem schizophrenic.
Even within the clergy there was an ill-concealed conflict between two incompatible and indeed irreconcilable mental attitudes. The antithesis is succinctly and neatly illustrated by the first two selections in Professor Leo M. Kaiser’s anthology, Early American Latin Verse (Chicago, Bolchazy-Carducci, c. 1984). The two are, I suppose, the earliest specimens of respectable Latin verse written in North America that the editor’s diligent researches discovered, and both are by English clergymen who visited the colonies in the early Seventeenth Century.
The Reverend Mr. William Morrell visited Massachusetts in 1623-25 and wrote some three hundred passably smooth, if uninspired, hexameters, describing the land and the Indians he had seen, whose superstitions he remodeled in his own mind to interpret them in terms of Christian ditheism. He ends by enjoining on Christians their sacred duty to help the benighted Indians. He had the missionary’s itch to crowd Jesus’s Heaven with black, brown, red, yellow, and drab souls and to commit treason to our race by imparting to alien and necessarily rival races the arts and techniques on which depends the precarious superiority by which alone we can survive in a hostile world.
The second clergyman was the Reverend Mr. Philip Vincent, who, after the death of his beloved wife, traveled extensively in Europe and visited Connecticut in 1637, the year in which the Pequot Indians killed an English trader. The inhabitants of the little colony, under Major Mason and Captain Underhill, attacked the stockade in which the tribe thought itself secure, killed a good part of the Indians and then pursued the fugitives, overtaking and killing them. Some captives were taken and sold to slave-traders for export to the West Indies. A few Pequot escaped, and their enemies, Mohawks, took care of most of them. The tribe became extinct.
The Reverend Mr. Vincent succinctly celebrated the colonists’ victory in well-turned elegiac couplets. There isn’t the slightest hint of a mawkish wish to do good to the aborigines. The destruction of the Pequot tribe, he said, produced peace in the only possible way. It was an admirable example of effective action and it permitted conversion of the wilderness to the agrarian fertility of civilization:
Plaudite qui colitis Mavortia sacra nepotes,
et serat incultos tutus arator agros.
And Vincent exultantly foresees the time when all of the New World will have become a new and more spacious England. Vincent was a clergyman, but he was also a realist, worthy of his race. He understood that whatever may be true in theological doctrine, we live in a world subject to natural laws, and that the first law of nations is that the strong and resolute survive, while the weak and fanciful go under. He was a clergyman, but his was the Christianity that had been adapted to Aryan civilization.
If Christianity today were Vincent’s manly religion, free of sickly illusions and masochistic delusions, our race would not be committing suicide. And we would not have to overlook a very few honorable exceptions and bluntly denounce the religion in all its diverse cults as a spiritual syphilis that has now reached the tertiary stage, paresis and insanity.
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Source: Liberty Bell magazine, July 1989