The Antidote to False Religion

               Throne, Altar, Liberty

The Canadian Red Ensign

The Canadian Red Ensign

Thursday, January 26, 2023

The Antidote to False Religion

Everywhere we look in Western Civilization people are being forced to affirm the false doctrines of false religions and to bend their knees to idols.   A couple of years ago, in the insanity that ensued after George Floyd died in police custody, the genuflection was even literal.   Today there are several dogmas which if one does not uncritically accept them all, questions them, or argues against them one will find himself deplatformed, defenestrated, and the way things are going perhaps eventually decapitated.   Here are a few such dogmas:

I.                   The world’s climate is changing, the change will be for the worse rather than the better, it is all man’s fault and to atone for his misdoing man needs to accept a radical transformation of society and economy that will greatly lower his standard of living, eliminate most if not all of his personal freedom, and drastically reduce the size of his population.

II.                The traditional category of sex which divided people into male and female on the basis of biological differences is, despite its appearance of being essential to human reproduction, a false one, invented by those with power solely for the purpose of oppressing others.   The proper category is gender, which is what you think or feel that you are.   This may correspond to the sex you would have been assigned under the old system, or it may correspond to the other sex, or it may be something different altogether because it is all about you and your feelings and so there are in infinite number of possibilities.  Nobody else is allowed to in any way challenge your self-chosen gender and if somebody calls you by the wrong pronouns or the name your parents gave you before you chose a new one to fit your gender identity that person has committed the worst crime in the history of the world and should be completely and utterly de-personed and removed from society forever.

III.             Race is also a false category invented by white men to oppress all other people.   When white people speak of race or otherwise employ this category they should be told that they are being racist and that race does not exist.   They are not allowed to think of themselves as a race or a distinct group within mankind except if they think of themselves as distinctively evil which they are required to do.   Other groups can speak of race and think of themselves as races and are encouraged to do so.   White people aren’t allowed to call this racist and preach colour-blindness to these other groups.   White people are supposed to practice colour-blindness, except when they are required to  acknowledge their own wickedness and the virtuous racial self-awareness of other people.

IV.             If a new viral respiratory disease is circulating, even if poses no significant danger to anyone outside the group that is most vulnerable to all respiratory disease, it is alright for governments to suspend everyone’s basic freedoms of movement, association, assembly and religion, order them into isolation, shut down their businesses, and basically act as if there were no constitutional limits on their powers, in an effort to curb the spread of the virus.   It is alright for the government and the media to deceive the public and spread panic in order to get people to comply, but if anyone contradicts the official line that person is spreading dangerous “misinformation” and “disinformation” and needs to be silenced.

V.                The way to prevent mass shootings and other gun crimes, overwhelmingly committed with guns that are not legally owned and registered but rather stolen or smuggled, is to pass more gun legislation and take guns away from people who are overwhelmingly law-abiding.

VI.             The most important and valuable way in which  the people who in the old dispensation were called women but whom in the new are called birthing persons and can be of any gender can contribute to society is not by bearing and raising children as mothers but by seeking self-fulfillment in careers outside the home.   That many of them think and choose otherwise in no way contributes to the wage gap between what used to be erroneously called the sexes.   The only acceptable ways of explaining this gap are patriarchy, male chauvinism, and sexism.

VII.          When somebody commits a crime, unless it is a “hate” crime or the perpetrator happens to be white, Christian, male, cisgender, heterosexual or all of the above, it is not he who has failed society and owes society a debt the amount and manner of payment of which are to be determined by a court of law, but society that has failed him and owes it to him to rehabilitate him, no matter how long it takes, even if it takes the remainder of his natural life.

VIII.       While tobacco and alcohol, which for centuries in the case of the former and from time immemorial in the case of the latter, have been comforts enjoyed by people from all walks and stations of life even those who have had little to nothing else beyond the essentials of subsistence, have to be driven out of polite society and cancelled because they can have harmful effects on people’s health, marijuana should be enjoyed by all and a “safe” supply of cocaine, heroin and other opiates, methamphetamine and other hard narcotics along with a place and paraphernalia to use to them should be supplied by the government.

IX.             Masked thugs who go to lectures given by speakers with non-approved ideas and shout them down, disrupt the event, or intimidate its hosts into cancelling, and vandals who damage or destroy statues and monuments or who deface valuable art in order to make some sort of statement that nobody gets but themselves about the environment are all legitimately employing their “freedom of expression”, but if someone says something either in a lecture in person or online which disagrees with any of the tenets of the new progressive religion this is “hate speech” rather than “free speech” and he must be silenced.   Anybody who attempts to prevent the thugs and vandals from exercising their “freedom of expression” is a terrorist and should be treated as such.

X.                The primary purpose of schools should not be to teach children such basic skills as reading, writing, and mathematics, much less to teach them anything about history other than how many bad –isms and –phobias the leaders of their country were guilty of in the past.   Rather the primary purpose of schools is to encourage children, as early as possible, to choose a gender identity other than what would be their sex in the old, obsolete, way of looking at things, to expose them to every conceivable form of sexual behaviour as early as possible, and to instill in them anti-white prejudice or self-loathing if they happen to be white, along with Christophobia, cisphobia, heterophobia and misandry.   Teachers have a duty to do these things and should not be accountable to parents.

XI.             “My body my choice” is only valid in reference to when a birthing person, vide supra VI, wants to terminate his/her pregnancy, even though doing so means terminating the life of his/her unborn child.  The right of a birthing person to an abortion is absolute and not subject to limitations, unlike the rights of all people to life, liberty, and property.   “My body my choice” is not valid when medical experts tell the government we all need to be injected with man-made substances that have never before been used and for which there are no long-term studies because they were rushed to market in under a year.

XII.          Although the relative cost of commodities is determined by such factors as supply and demand – if there are a lot of apples and few bananas, this will make apples less expensive and bananas more so – this does not apply to the means of exchange, money.   Therefore government can print and spend as much money as it wants, this will not cause the price of anything else to go up.   If the prices of commodities such as food go up, this is because of greedy vendors, not the government.   Indeed, it is because of all the greedy businessmen who would prefer that only a few people be able to afford to buy their products rather than many or all people that government needs to keep doling out money so that people can buy things.   Although this does not cause the prices of things to go up, even if it did it would still be the right thing to do, despite the fact that rising commodity prices and devaluation of currency by the unit would harm the most the people that such government spending is supposed to be helping, those with the least purchasing power in society.

In Western Civilization, which is the name given in Modern times to what has become of what used be Christendom in the days since liberalism began to wax and Christianity began to wane there, these are the main tenets of the new religion that progressives have sought to establish in the place of Christianity.   That this is a fair characterization is evident from the way those who raise valid questions about the first tenet are treated.    If you point out that climate has constantly been changing throughout history, that human beings thrive better in warmer climates than colder, that carbon dioxide is not a pollutant but rather is to vegetable life what oxygen is to animal life, that despite irresponsible journalists’ efforts to portray every weather disaster that takes place as a “worst ever” moment recent decades have not experienced the most volatile weather on record nor have they been either the hottest or the coldest, and a host of other similar arguments you will likely be met with the accusation that you are a climate or a science “denier”.   This very accusation demonstrates that to your accuser the idea of man-made, apocalyptic, climate change is not a hypothesis that begins with observations, is supported by evidence gathered through experiments and test,  and rests upon such evidence while being open to being overthrown by other evidence, i.e., science, but an article of faith which we have a moral obligation to accept.

Now I am not opposed to articles of faith.   On the contrary, I think that for communities of faith such as the Christian Church, these are essential.   The articles discussed above, however, are not a statement of faith to which a community of faith akin to the Church asks its members to confess, but a set of beliefs to which progressives demand adherence from all members of every civil society in the West.   This is not a new phenomenon.   Progressivism began as an attack on Christian kings, the Christian Church, and the throne-altar alliance in Christendom and ever since the same progressives who scream “separation of Church and State” against the old order of Christendom have sought to wed the State anew to a different religion.   In early sixteenth century England this was the heretical form of Calvinist Christianity known as Puritanism.   Subsequent generations of progressives have pretended that their substitute religions were not religions at all but secular ideologies.   Communism is one obvious example of this.   The set of propositions that American liberals and neoconservatives claim define what it means to be an American, a citizen of the first country to have a separation of Church and State clause in its constitution, is another.

Now, while Americanism is in many respects less evil than Communism, the popular idea that the new false religion that we have been discussing is a rebranding and reworking of Communism is mistaken.      Communism and Communists contributed to its development, for sure.  Many of the dogmas of this new false religion were spreading through the academic world decades before they spilled out into popular culture, and the Marxists who outside the old Communist bloc had more influence in academe than anywhere else undoubtedly contributed to this.    Nevertheless, the new false religion of woke progressivism is more accurately described as a reworking of Americanism than it is of Communism.   It developed in the Western countries that aligned with the United States during the Cold War rather than in the former Communist bloc which has proven to be relatively immune to it.    While acknowledging that Cold War agents of the Soviet Union and the Communist bloc had infiltrated the West and were working to undermine it from within – Joseph McCarthy was right about this – and that academic Marxists disappointed with the Soviet experiment  and the failure of the World Wars to produce Marx’s general revolution had begun revising their ideology in a more cultural and social rather than economic direction as early as the 1930s, the development of the new false religion is more directly a consequence of a) post-World War II American policy with regards to the rebuilding of Europe that tied assistance in rebuilding to indoctrination in American liberalism with the aim of preventing a resurgence of fascism, b) the United States’ having become the leading power in Western Civilization at the very moment that American liberalism was beginning to transform itself into an unhealthy obsession with racial and sexual grievance politics, and c) the concurrent emergency of mass communications technology as a medium for the spread of news and culture, newly manufactured for mass consumption in the United States.   Indeed, the central tenet of the universal propositional nationalism aspect of Americanism, i.e., that anyone anywhere in the world is potentially an American if he subscribes to the propositions that define America, is the seed from which the rotten plant of woke progressivism springs.   Implicit within the notion is the idea that someone who was born in the United States, to American parents, whose ancestors going back to the American Revolution were all Americans, but who does not believe all the American propositions is not himself an American or at any rate is less of an American, than a new immigrant or even someone somewhere else in the world who does subscribe to all the propositions.   All that is necessary for this to become woke progressivism is for the propositions to be changed from the classical liberal ones acceptable to “conservative” Americans to the sort of nonsense contained in the twelve articles enumerated at the beginning of this essay and for the emphasis to be shifted to the implicit idea (“you do not really belong if you do not agree that…”) rather than the explicit one (“you belong if you agree that…”).   While some might point out that in many places in Europe as well as in the UK and here in Canada this new false religion of woke progressivism has seemingly gone further and become more powerful than in the United States this does not rebut the fact that it is essentially a reworked Americanism but speaks rather of the weakness and ineffectiveness of the resistance to woke progressivism. Note that here in the Dominion of Canada, the most aggressive promotion of woke progressivism in recent years has come from the currently governing Liberal Party and especially its present leadership.  Ever since Confederation the Liberal Party has been the party that sought to make Canada more like the United States economically, culturally and politically.    The weakness of the resistance to its aggressive promotion of woke progressivism can be partially attributed to the fact that the only party in Parliament other than the Lower Canadian separatists that is not a party that takes part of the Liberal platform and pushes it further and faster than the Liberals themselves do, the Conservatives, have in recent decades been controlled by neoconservatives who share to a large degree the Liberals’ masturbatory attitude towards America and are consequently Liberal lite.     The Liberal Party is a textbook example illustrating the old maxim “if it ain’t broke, don’t fix it”.   The woke Liberals such as the current Prime Minister are constantly preaching the virtues of “diversity” to us even as in the name of that “diversity” they seek to impose a stringent and narrow uniformity of thought upon us.   As the great Canadian Tory historian W. L. Morton once observed, however, the ancient principle of allegiance to a reigning monarch upon which our Fathers of Confederation had wisely built our national unity already allowed for racial and ethnic diversity without the sort of pressure to conform that exists in an American-style compact society.    An updated version of this observation could be that a monarchical allegiance society, allows for racial and ethnic diversity without imposing such as a dogma of faith that everyone is required to believe the way Liberal dogmatic multiculturalism does, and so the older principle allows for a greater diversity, or a more diverse sort of diversity that includes diversity of thought, than does the Liberal cult of diversity.    

While I do not wish to belabor this point too much further I will observe that last week began with the entire United States with a few noble exceptions joining in the worship of a false idol.   American “conservatives” and liberals alike paid homage to someone they call “Dr. Martin Luther King Jr.” although he, like his father, was given the name Michael King at birth and he obtained his doctorate through serial plagiarism.   Everything else about the man was as phony as a $3 bill as well. He was ordained a minister of the Baptist Church even though he did not believe in the essential tenets of faith either of that Church or Christianity in general.   He was launched to fame as a crusader against segregation the year after the American Supreme Court had already dealt Jim Crow a death blow.   He talked a good talk about evaluating people on the basis of the content of their character rather than the colour of their skin in his “I have a Dream” speech, the only thing about him his “conservative” worshippers choose to remember, but the Civil Rights Act which he promoted and the passing of which was his biggest achievement laid the foundation for affirmative action, the racial shakedown industry, and every other sort of anything-but-colour-blind progressive race politics.   Similarly, he cultivated an image of himself as someone who practiced the kind of non-violent civil disobedience preacher by Thoreau, Gandhi, and the like, but there was a great deal of coordination between his talks and marches and sit-ins and the actions of those whose preferred methodology was looting, riots, and burning cities down.

We have looked at several of the tenets of the false religion that woke progressives seek to make the new established faith of the West.   We have also briefly looked at how this false religion evolved out of the earlier false religion of Americanism.   The title of this essay, however, is “The Antidote to False Religion”.  It is time that we turn our attention that.

The antidote to false religion is true religion.    The True and Living God satisfies the longing for the divine in the human heart in a way that none of man’s inventions, made with his own hands, can do.   The salvation man is in need of is spiritual salvation from sin, which has been given to us freely in Jesus Christ.   The salvation through political activism, legislation, and regulation that progressivism seeks is a poor substitute.  Unlike in the world of finance, where “bad money drives out good” as the law named for Sir Thomas Gresham states, in religion light drives out darkness, as it does in the literal sense.  Consider the ancient world.    St. Paul in the first chapter of his epistle to the Romans describes the darkness of moral depravity into which the nations of the world had descended by turning away from the Creator into idolatry.   Much ancient discussion as witnessed in the writings of Herodotus and Aristotle focused on the question of happiness, how a man attains it, and how he can be rightly judged by others to have attained it.   The answer was not to be found in the pagan religions and the writings of Plato and the tragedies of Euripides, testify to a growing dissatisfaction with gods who were merely more powerful human beings with all the moral failings of mortals and, indeed, often more.   Calls had begun to arise for reforms of the pagan religion.   Into this darkness, St. John attests, the Word, Who became flesh and dwelt among us, shone as the Light of Men, satisfying the hunger and thirst attested to in the writings of the philosophers in a way that paganism, no matter how reformed, never could.   The darkness of today’s false religion was able to creep back in because over the course of the past several centuries, Western man was lured into once again putting his faith in the creations of his own hands, now called science and technology, through the promise of wealth and power.   Initially, the new idols seemed to impressively deliver on their promises but now they are starting to fail as all such false gods eventually do.   Man now stands at a crossroads.   The Light of Jesus Christ is still there calling him back.   Or he can plunge himself further into the darkness of the new false religion. 

There is a difference between the false religion of today and the false religion(s) of the ancient world.   Ancient paganism was pre-Christian, the idolatry in which men indulged before God sent His Only-Begotten Son into the world.   Concerning this idolatry St. Paul, speaking to the philosophers at Mars Hill, said “And the times of this ignorance, God winked at; but now commandeth all men everywhere to repent”.    The false religion of today is sometimes called post-Christian, that is to say, the idolatry into which men sink after they abandon the true faith of Jesus Christ.   A more Scriptural term for this might be Anti-Christ. 

It has often been said that someone who has turned his back on Christ is far harder to reach than someone who has not yet heard of Him for the first time.   This seems to be true and the difficulty may be greater when it comes to nations and an entire civilization rather than just individuals.   However this may be, the true religion has not changed and we must call those who have abandoned it back.

We started this essay by looking at several articles of the new false religion being dogmatically imposed upon us.  Twelve of these were given and this number was chosen for a reason.  Since the earliest centuries of Christianity, the true faith has been confessed in a statement we call the Creed from the Latin word for “believe”.   There are two basic forms of the Creed, the Apostles’ and the Nicene.  (1)  Ancient tradition says that the twelve Apostles themselves composed the Creed, each contributing an article.   Whether or not that is the case, the Creed consists of twelve articles, one for each of the Apostles.   The Nicene Creed, or more accurately the Nicene-Constantinopolitan Creed, composed and revised at the two first Ecumenical Councils of the fourth century, is the most universal form being accepted by all the ancient Churches.   While this is a longer form of the Creed, it too contains twelve articles which mostly correspond to those of the Apostles’ (Article III of the Nicene Creed contains matter not found in the Apostles’, Article IV of the Nicene includes everything in both Articles III and IV of the Apostles’, the Descent into Hell is included with the Resurrection in the Apostles’ otherwise the Articles of the Nicene-Constantinopolitan are longer or fuller versions of the corresponding Articles in the Apostles’).

I intend, the Lord willing, to give each of these articles an essay-length exposition this year.  The text of both forms of the Creed will be commented on, with the essays following the order of the Articles of the Apostles’ Creed, covering Article III of the Nicene Creed under Article II.   I have not yet decided whether to do this over the next couple of months or whether to spread it over the year covering one Article a month.   Either way, the purpose of the series will be to remind people of the true faith so as to call them back from the false one.

Here are the twelve Articles of the Apostles’ Creed:

I.                    I believe in God, the Father almighty,
    maker of heaven and earth;

II.                And in Jesus Christ his only Son our Lord;

III.             who was conceived by the Holy Ghost,
    born of the Virgin Mary,

IV.             suffered under Pontius Pilate,
    was crucified, dead, and buried.

V.                He descended into hell.
    The third day he rose again from the dead.

VI.             He ascended into heaven,
    and sitteth on the right hand of God the Father almighty.

VII.          From thence he shall come to judge the quick and the dead.

VIII.       I believe in the Holy Ghost,

IX.              the holy catholic Church, the communion of saints,

X.                the forgiveness of sins,

XI.             the resurrection of the body,

XII.           and the life everlasting. Amen.

(1)   The Athanasian Creed is not, properly speaking, a Creed, but is more like a commentary on the Apostles’ Creed.   This can be seen in the fact that whereas the Apostles’ and Nicene Creeds are both in the first person, expressions of what I or we, believe, the Athanasian is in the third person, a declaration of what must be believed. — Gerry T. Neal

Convictions and Contrasts

Throne, Altar, Liberty

The Canadian Red Ensign

The Canadian Red Ensign

Friday, January 1, 2021

Convictions and Contrasts

The year 2020 Anno Domini, an annus horribilis if ever there was one, has finally and mercifully come to an end.   It is the first of January once again, New Year’s Day on the civil calendar, and the octave day of Christmas, dedicated to the Circumcision of our Lord, on the ancient liturgical kalendar.    This means that it is time once again for my annual essay about myself and my personal views, a tradition that I borrowed from one of my own favourite op-ed writers, the late Charley Reese of the Orlando Sentinel.
I grew up on a farm near the hamlet of Bradwardine, the village of Oak River and the town of Rivers in southwestern Manitoba, one of the prairie provinces of the Dominion of Canada, as is still the full constitutional title and name of my country, one of the Commonwealth Realms of Her Majesty Queen Elizabeth II.   Growing up, I received the basic sort of minimal, religious instruction that is generally available in the mainline Protestant denominations – I was taught the Lord’s Prayer, the Ten Commandments, and the Golden Rule, and made familiar through the format of children’s Bible stories with the most significant events in the life of Jesus Christ and of the major Old Testament figures, but not in such a way as to instill the conviction that this was meaningful truth rather than mere storytelling with moral lessons attached.   Late in the summer after my fifteenth birthday, I had an evangelical conversion in which I came to faith in Jesus Christ as He is presented in the Scriptures and the ancient Creeds – the Son of the True and Living God, Who is equal to and One with His Father and the Holy Ghost, Who without ceasing to be fully God became fully Man, through the miracle of the Virgin Birth, and Who came into the world that He had made so that He might be betrayed, unjustly condemned, and die a cruel and unjust death at the hands of men in order to take the sins of the whole world, including my own, upon Himself and offer His sufferings, shed blood and death on the Cross as the one final and true sacrifice that would atone for sin and reconcile the world to God, and Who rose again from the grave, victorious over sin, death, and hell, to bring new and eternal spiritual life to all who believe in Him.   I was baptized about a year and a half after this and after high school took five years of formal theological training at what was then Providence College and Theological Seminary in Otterburne, Manitoba, but which has since grown into Providence University College.   I have lived In Winnipeg, the capital city of Manitoba, where I have worked in inner-city Christian outreach ministry ever since.   In this time I have been confirmed in the Anglican Church of Canada, the Church of my paternal forebears, and while I have no more use for the theological liberalism that plagues my Church than I did when it infested the denomination of my maternal ancestors, the United Church of Canada, I am theologically most at home in orthodox Anglicanism.  By orthodox Anglicanism I mean the Anglicanism of the Thirty-Nine Articles and the Book of Common Prayer, that is Catholic in its affirmation of the ancient faith stated concisely in the Apostles’ Creed and in its fullest expression in the Athanasian, and in its retention of the Apostolic ministry in its three-fold orders, the Gospel Sacraments, and the ancient liturgy as translated into beautiful English by Thomas Cranmer, and Protestant in its rejection of those later errors that are distinct to the patriarch of Rome rather than Catholic (belonging to the whole Church, “everywhere, at all times, and by all”).

For as long as I can remember I have loved  my country and admired her history, traditions, and institutions.   What I came to admire about her in childhood is what I still admire about her now.   Whereas our friends and neighbours to the south take pride in the fact that their republic was born out of rebellion and revolution and built upon ideals drawn from eighteenth century liberal philosophy, what I admire most about the Dominion of Canada is that the historical path that led up to her birth in Confederation began by diverging from that taken by the Americans at precisely this point.   For differing reasons, the British Loyalists, the French Canadians who had been guaranteed their language, religion, and culture by the British Crown when they were ceded to the latter at the end of the Seven Year’s War, and the Red Indian tribes who had treaty alliances with the Crown, chose loyalty and honour, the virtues of the older, pre-Modern, tradition of Western civilization over rebellion, revolution, and the ideals of the newer, Modern, and liberal form.   This choice, first made at the time of the American Revolution, was made again in the War of 1812, and indeed, in the very process of Confederation, and the choice of loyalty and honour continued to light the Dominion’s way through two World Wars.   This is the part of our history which ordinary Canadians admired the most when I was growing up and likely still do.   The Liberal Party of Canada has tried its worst to erase and eradicate the older, Loyalist, Canada and her heritage, traditions, and history, for which reason I despise, have always despised, and always will despise the Liberal Party.  The New Democrats, who differ from the Liberals in this regards only in the sense that they wish the erasure and eradication were more complete and more quickly accomplished are even more abominable in my eyes than the Grits.

If you are familiar with the party system in Canada you might conclude from the last two sentences in the previous paragraph that I am a Conservative.   While I describe my political outlook as Tory I do not mean this in the sense of a Conservative Party supporter.   The old Conservative Party, as it was from the time it was led by Sir John A. Macdonald, the leading Father of Confederation and Canada’s first Prime Minister until the time the Right Honourable John G. Diefenbaker led it in Opposition in the early years of the sweeping changes being brought in by Lester Pearson and Pierre Trudeau, the two Communist traitors who led the Liberals in government from the 1960s through the early 1980s, was a party I could have called my own had it not been before I was born.   After Diefenbaker was ousted as leader, the party veered off in all sorts of wrong directions, which it would be too much of a rabbit trail to specify here.   In the late 1980s, populists of the Western, prairie provinces, founded a new party, the Reform Party of Canada, that purported to be more conservative in its platform, policies, and philosophy than the Conservative Party.   That they chose the name by which the Liberal Party had been known prior to Confederation was a good indicator that this was not the case.   I supported this party in the 1990s, because it had many policies and ideas with which I agreed, but eventually I got fed up with the way these good ideas were constantly being wed to an anti-Canadian attitude, hostile to our history, traditions, and institutions, which looked with envy towards those of the United States, an attitude which is as repugnant to me as everything I loathe in the Liberals and NDP.   The present Conservative Party was formed out of a merger of the old Conservative Party and the Reform, and while some of the best aspects of each party were incorporated into the new, overall it gives more of an impression of combining the worst of both.

Therefore, when I say that I am a Tory, I do not mean this in the partisan sense but in the sense of Dr. Johnson’s definition “One who adheres to the ancient constitution of the state, and the apostolic hierarchy of the Church of England, opposed to a Whig” or, as T. S. Eliot described himself, in what seems to be a paraphrase of Dr. Johnson’s definition “an Anglo-Catholic in religion, a classicist in literature and a royalist in politics”.   I use Tory, which was the name of those who defended the royal prerogative and the established Church in Parliament in the seventeenth and eighteenth centuries before Robert Peel founded the Conservative Party that took their place in 1834 rather than small-c conservative, the more common way of distinguishing one’s centre-right political philosophy from Conservative partisanship.   This is because small-c conservatism is generally understood to mean support for law and order, government fiscal responsibility, property rights, low taxes, and economic freedom.   While these ideas are not bad – I generally agree with them – they are all what I would consider secondary or even tertiary ideas and there is nothing in them to distinguish conservatism from what was called liberalism up until the early twentieth century.   By contrast, Tory as I use the term, stresses the importance of the older virtues such as loyalty, particularly as directed towards the institutions that have come down to us, albeit in a highly diluted form, from pre-liberal Christendom and which constitute a link to the Christian civilization of the past, and the classical civilization of the pre-Christian ancient world, the best elements of which had been absorbed by Christian civilization.   While obviously, when it comes to civil institutions, I primarily mean royal monarchy, I also would include Parliament as that legislative assembly, in which a voice in government is given to the Commons as well as to the lords spiritual and temporal, evolved out of the king’s council fairly early in the history of Christendom, centuries prior to the Modern Age.   Whereas the typical small-c conservative is indistinguishable from a liberal or socialist in his support for democracy, an abstract ideal and hardly of the first order of abstract ideals, my support as a Tory, is for Parliament, the concrete institution, which has been tested and proved by time.

As a Tory in the twenty-first century, I am more of a reactionary than a conservative.   Reactionary is a term more often used as a label of abuse by the progressive Left than as a self-description.  I learned to embrace the term from John Lukacs, the Hungarian-American, Roman Catholic, historian who was, along with the Canadian Tory historians, Donald Creighton and W. L.  Morton, the latter a fellow Manitoban, one of my favourite writers of history.   You can read his account of how he came to self-apply it in the first volume of his memoirs, which is the best-titled autobiography I have ever come across, Confessions of an Original Sinner.  The difference between a reactionary and a conservative is usually understood this way – a conservative wishes to keep things as they are, a reactionary wishes to make them what they were in the past.   I would prefer the distinction to  be much more nuanced than this.   The conservative, an advocate of present day Western Civilization against those who wish to destroy it, whether from within or without, sees the merits of Western Civilization as consisting primarily or even entirely of elements and aspects introduced by liberalism in the Modern Age.   The reactionary, on the other hand, believes that what is of greatest value and most worthy of defence in our Civilization, is what has come down to us from Christendom and classical antiquity.   Furthermore, the reactionary acknowledges that the transition to modernity involved loss as well as gain, and is willing to contemplate the possibility that the loss exceeded the gain or even that it was too high a price to pay for the gain.   This is why for liberals, socialists, and all other stripes of progressive, reactionary is the worst possible insult.   Their most basic faith is in the idea of progress, that the present, whatever its faults, is far better than the past, and that improvement can only consist in moving further away from the past.

While one can be a Tory and a reactionary without believing the Christian faith – Thomas Hobbes, David Hume, Charles Maurras and Anthony M. Ludovici are among many examples that could be named – and a Christian believer without being a Tory or reactionary, orthodox Christianity and reactionary Toryism are complementary each to the other.   Before my conversion and baptism, I already had certain Tory convictions – I have been a lifelong royalist from the moment I learned the difference between a monarchy and a republic and that my country was the former rather than the latter – and what could be called a sort of instinctual reactionary skepticism towards fashionable, progressive, and forward-looking trends.  These were certainly augmented by my coming to faith and growth in small-o orthodoxy.   Orthodox Christianity teaches us that two human institutions are essential to human society in the truest sense of the word – they are not artificial creations of our own, but gifts given to us by God in Creation, and belong to the very nature of our esse, our being.   These are the family and religion.   However literally or figuratively we may understand the first two chapters of Genesis, it is clear that they teach the family to have been part of human nature from the beginning. Genesis 1:27-28 tells us God created man “male and female” and instructed him to “be fruitful and multiply and replenish the earth” whereas the second chapter provides us with the more detailed account in which God, having created Adam and declared “it is not good that the man should be alone”, forms Eve out of Adam’s own flesh and unites the two in the institution of marriage (2:22-24).   That religion is also part of human nature, something God gave us from Creation, is evident in the account of the Creation of the sun, moon, and stars “for signs, and for seasons, and for days, and years” (the calendar’s religious function is antecedent to its other functions such as civil) and the communion between God and man in the Garden prior to the Fall.   The Fall changes the nature of religion by introducing the requirement of an offering when man approaches God, but the basic need for communion with God that is the essence of man’s religious nature is there from Creation, from man having been created in God’s image.   By contrast, the two institutions which are fundamental – in the original sense of being the foundation upon which something is built – to civilization, the market, the place where men meet to trade goods and services, and the state, the civil authority that enforces the law and administers justice, do not go back to Creation but enter history after the Fall.  This does not make them bad things – the state is clearly stated to have authority from God Himself, both in the account of its institution after the Flood (Gen. 9:5-6) and by St. Paul in Romans 13 – but they are not essential in the way the family and religion are, a fact of which we all could use a reminder after the nauseating events of the previous year in which the state declared itself to be more essential than family, religion, and the market.   The ancient debate between royalism and republicanism reduces to a debate about whether the state should be patterned after the essential institution of the family (the role of king and queen is that of father and mother to the city or country or nation or empire as a whole) or be organized according to the principles of the artificial (although fundamental to civilization) institution of the market (a republic is a state organized along the lines of a business corporation).   Christian orthodoxy supports the royalist side because pious as the Calvinist republican’s “no king but King Jesus” may sound, it is spoken with the voice of heresy, denying to Christ His Scriptural title of “King of Kings and Lord of Lords”.   Perhaps the best argument for the Westminster System is not merely that it is a concrete example of the mixed constitution ideal of classical antiquity (pre-Socratic Athenians, Aristotle, Polybius), or even that it is a better guardian of freedom than republicanism as John Farthing so excellently argued, but that it incorporates the strengths and advantages of republicanism into the more natural, royal constitution.   Or as the great Stephen Leacock put it, it solves the dilemma of the old debate by “joining the dignity of Kingship with the power of democracy”.   Christian orthodoxy reminds us that Kingship, taking its pattern from the essential family, is the more important part of this union.   C. S. Lewis worded it as a question in “Myth Became Fact”, but his other writings on the matter leave no doubt that he held it as a fact that “monarchy is the channel through which all the vital elements of citizenship, loyalty, the consecration of secular life, the hierarchical principle, splendour,  ceremony, continuity – still trickle down to irrigate the dust bowl of modern economic statecraft”.

Furthermore, Christian orthodoxy complements reactionary Toryism in its account of the present state of Creation which is utterly at odds with the false doctrine of Progress.   The overarching narrative of the Christian Scriptures begins with man being placed in Paradise at the beginning of Genesis and ends with him being brought back to Paradise at the end of Revelation.   The Paradise to which man is restored, like the Paradise which he lost in the Fall, is the gracious gift of his loving Creator.   The gift of Paradise in eternity future is made possible by the gift of God in human history – the gift of His Only-Begotten Son in the Incarnation, Who became man that He might raise man back up to God, by defeating the enemies of the devil, sin, and death that brought about man’s Fall and expulsion from Paradise.   In all of this – man being placed in Paradise originally, man being given a Saviour in the Son of God, man’s being reconciled to God by that Saviour, and finally man being re-admitted to Paradise – God’s favour – His grace – is freely given by God, out of the goodness and love of His own heart, and man’s part is to receive that favour by faith, never to earn it.   Indeed, the repentance that is the reverse side to the coin of faith, consists primarily of the humble contrition of admitting we cannot earn or deserve God’s favour.    The Church, the institution that Christ founded through His Apostles, which is in some ways a form of the institution of religion that goes back to Creation, in other ways is something completely new that transcends it – see G. K. Chesterton’s The Everlasting Man for an excellent discussion of this – was not given to man as a ladder with which to climb his way back into Paradise, but as the instrument through which God works in her Ministry of Word and Sacrament to bring the grace given to us in Jesus Christ at one particular moment in history, to us that we might receive it by faith in the time allotted to us on earth. The doctrine of Progress in its myriad forms, is the idea that man can regain Paradise through his own efforts, whether they be technological development, moral reform, restructuring society, or whatever.   As George Grant put it, the idea of Progress is the heresy that replaces the eschatological Kingdom of God with the Kingdom of Man.  It is a scheme doomed to fail horribly.  As David Warren recently reminded us “Dystopia and Utopia are really the same place”.

As a small-o orthodox Christian and a reactionary Tory I oppose many of the same things small-c conservatives oppose, including those that they opposed a hundred, fifty, twenty, or even as recently as five years ago, but oppose no longer.   My grounds for opposition usually differ from those of the conservative.  Often the difference is in what we would prioritize, although in some cases it amounts to opposing the same thing from different directions.   A comprehensive list would make this essay far too long so I will select three as being representative – socialism, environmentalism, and anti-racism.

Before addressing socialism it is necessary to say a few words about capitalism.   Whereas the market – as defined a few paragraphs above – is as old as civilization, capitalism is a Modern phenomenon.   Its advocates and its foes have never agreed as to what exactly it is, just the when and where of it.   Karl Marx its avowed enemy, gave it its name, which the economic liberals promptly adopted for the laissez-faire system they recommended and advocated.  Oddly enough, the Marxists and liberals are largely in agreement that they are talking about the same thing, even though their descriptions and definitions of it are almost as different as their attitudes towards it.   Conservatives are big believers in capitalism as classical liberals understand and explain it.   As a Tory I am a critic of capitalism on the grounds that it involves a basic inversion of value and makes  the market more important than family and religion.   The market is a good thing and it is fundamental to civilization but it is not more important than the family or religion.   

Conservative advocates of capitalism oppose socialism, as do I.   Conservative opposition to socialism, however, tends to be based upon pragmatic grounds – it is less efficient, it just doesn’t work.   Or,  for conservatives who are not satisfied with pragmatic arguments, a higher case against socialism is made that it is contrary to freedom and amounts to universal slavery.    While I don’t disagree with any of this, it all falls short of the most damning indictment of socialism that can be made.    In the Seven Deadly Sins, which  being behaviour patterns rather than single acts are actually vices, Pride is traditionally ranked as the worst, followed closely by Envy.   Whereas the lesser of the Seven Deadly Sins – Avarice, Lust, Gluttony, Sloth – are merely natural human desires that have been indulged to the point of excess – Pride and Envy were the source of Satan’s rebellion against God.   While envy sometimes is used to mean mere covetous jealousy – as I used it when talking about the Reform Party above – the Envy in the Deadly Sins is not so much wanting what others have as hating and wishing the destruction of those who have what one wants.  Whereas the lesser and human vice of Avarice or Greed is frequently linked to capitalism, the most that can really be said in this regards is that capitalism provides an environment in which Greed can flourish.   By contrast, Envy, the greater and Satanic vice, is the very essence of socialism – the hatred of the Haves for being Haves.   The Satanic nature of socialism is doubled in that just as the devil disguises himself as an angel of light (II Cor. 11:14) so the Envy of socialism. hides its true face behind the mask of Charity – Christian love – the highest of the three theological virtues (Faith, Hope and Charity).    It pretends to be about helping the Have Nots, but assisting them would never satisfy it if the Haves were not torn down in the process.   Whereas capitalism must be criticized, socialism, which is thoroughly Satanic, must be opposed..   All of this pertains, of course, to socialism as the socialists themselves beginning with Saint-Simon, Proudhon, and Marx have understood it, the repudiation of private property and not what such well-meaning Christian royalists as F. D. Maurice, Eugene Forsey, and George Grant have romanticized it to be out of their well-founded criticism of capitalism.

Conservatism is less united in its opposition to environmentalism than it is in its opposition to socialism.   Conservative views range from a full embrace of environmentalism (rare) to moderate acceptance tempered with the recognition of the need to balance other concerns to opposition on the grounds that the movement has been taken over by its lunatic fringe.   Those who hold a more negative view of it generally do so because they perceive it to be a threat to capitalism and the livelihoods of those who depend upon capitalism for their employment.   Environmentalism is this, but perhaps more importantly, it is a movement the agenda of which, if allowed to succeed, would accomplish the exact opposite of the good it claims as its end.  Environmentalism purports to be a movement advocating for things that no sane person could possibly oppose – clean air, clean water, the conservation of limited resources, the preservation of beautiful surroundings and threatened forms of plant and animal life.   It is not entirely wrong in perceiving a threat to these things in capitalism  with its technological industrialism but it goes completely off by embracing the socialist attack on private ownership as the solution.   Aristotle observed two and a half millennia ago that private ownership is generally more conducive to the conservation of resources and the upkeep of the aesthetical quality of places than public ownership and the history of the last century, in which the Soviet Union and Red China by implementing a socialism that included all of the polluting industrialism of capitalism without the safeguards of private ownership produced a level of ecological devastation no capitalist country ever came close to matching, a fact that pro-socialist environmentalist Ronald Wright conveniently omitted from his Massey Lectures on A Short History of Progress.   When we look more closely at environmentalism’s agenda, we find that they envision a future in which the human population has been radically reduced, what remains of it has all been herded into big cities, where they work and socialize from home in an entirely artificial, virtual, environment.   The materialization of such a vision would completely defeat the purpose of preserving clean air, clean water, and beautiful surroundings.    Sane people want these things not as part of a “nature” untouched by man from which we are forever locked away in an artificial environment resembling the Matrix but as the actual environment in which they live their lives.    Environmentalism is essentially a theological error – or rather a curious combination of every different sort of theological and philosophical error.   It sees its cause as a crusade to save the world from an impending Apocalypse, which is a form of the Millenarian heresy.   It is also a form of idolatry which makes the earth and nature into objects of worship, sometimes with the mistaken notion that it is reviving a form of pre-Christian paganism.   It makes what it thinks is science into an object of faith, contradicting the essential nature of true science.   It represents a complete failure to understand that fighting pollution and preserving the environment is primarily a matter of aesthetics, the pursuit of beauty, and that the ideal of a completely wild nature untouched by man is itself an invention of the human mind and not true natural beauty.   Had it understood these things it would not be trying to imprison mankind in a thoroughly ugly artificial environment for the sake of protecting what it wrongly considers to be nature from what it foolishly considers to be a pollutant, carbon dioxide, the food that sustains all plant life.   Ironically, in its attempt to seal man away in this prison, its destination converges with that of the very technological, industrialism that has played the villain in its narrative from the beginning.   It is as if, to take an illustration from J. R. R. Tolkien’s Middle Earth, the Ents, in the name of protecting the forests from Saruman, were to drive the hobbits from the Shire and lock them away in the dungeons of Isengard. 

If conservatives are less unified in their opposition to environmentalism than in their opposition to socialism, they have more or less capitulated completely to anti-racism.   The braver among them may decry the methods of Black Lives Matter and Antifa, but few would dare to criticize the movement itself in terms of its goals and ideals, except, perhaps, to say that the movement has failed to live up to them.   I condemn anti-racism totally and completely for being the very thing it claims to oppose.   Racism is understood by most people to mean either the belief in the superiority of one’s own race or the contempt or hatred of other races or both.   The liberals of sixty years ago considered racism to be  evil because it violated one of their basic ideals, human equality.   This ideal is a false ideal, a substitute, and a poor substitute at that, for what the ancients called justice,    Nevertheless, liberals of that era at least conceived of the evil of racism as lying in the act and attitude itself, and not in the race of the perpetrator – or accused perpetrator.   Today’s anti-racists, whose hatred of what they call racism is far more intense than that of the liberals of decades ago, consider racism to be something which all people of white skin and European descent are guilty, whether they are conscious of it or not, and which only white people are guilty of.   A white person who says something that most people would consider innocuous is said by the anti-racists to have committed a “microaggression” if somebody of another race takes offence at it, regardless of how irrational that taking offense may be, whereas explicit expressions of hatred towards white people, including calls for violence and even genocide, are not considered to be racist by anti-racists despite fitting to a tee what ordinary people consider that term to mean.  Last year we saw the anti-racist movement demand that all white people show their full support for anti-racism, confess to their part in “racism”  whether they were conscious of any such thing in the normal sense of the word or not, and make a gesture of submission to the “people of colour” they have supposedly wronged, as the movement erupted into orgies of violence and vandalism in its demands that white men of the past be erased from history in Cultural Maoist “Year Zero” fashion.   All of this, of course, constitutes racism – racism directed towards white people – and not just the relatively mild “we don’t want your kind in our club” type racism, but the  violent racial hatred that is usually associated with the Third Reich.   That regime had made idols out of race and nation, idols that proved to be devils which like the Chemosh and Moloch of ancient times demanded human sacrifice.   Liberalism, recoiling in repugnance against this, tore down the idols of race and nation and replaced them with the idol of equality.   That idol has now proven itself to be just as  much a devil as the others and it is now demanding its human tribute.   The orthodox Christian answer to racism, whether of the National Socialist variety or the kind that wears the mask of opposition to itself, is to call all men to turn from idols – race, nation, equality, whatever – to serve the True and Living God, of Whom, as St. Paul told the philosophers of Mars Hill in calling them from idolatry, we are all offspring.

Happy New Year

God save the Queen!

Posted by Gerry T. Neal at 3:32 PM

Labels: C. S. Lewis, Charley Reese, David Warren, Donald Creighton, Eugene Forsey, F. D. Maurice, G. K. Chesterton, George Grant, Gerry T. Neal, John Lukacs, Samuel Johnson, Stephen Leacock, T. S. Eliot, W. L. Morton