Yearly Archives: 2013

Christmas Charity (Who needs it?)

AdventWreath

The following is a fine piece of writing by my friend Rusty. I’m sharing it here with his permission. ~ Mickey Henry

Last week after leaving work I was in a very good mood and had finally gotten a little bit into the Christmas spirit. The traffic was terrible (at least from a country boy’s point of view) and I was anxious to see the city limit sign that greets me every week day on my way home from work. When I see that sign it means that I’m on a four lane highway and can set my cruise control and move along at a healthy pace to the house. Besides that, this was Friday and I didn’t have to work Saturday. Life was good. read more

The Downfall of Doug Phillips and Chalcedon’s Half-Hearted Defense of R. J. Rushdoony’s Legacy

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The Kinist community has been watching with great interest the fallout from the public revelation of Doug Phillips’ marital infidelity. While I in no way celebrate the damage done by his sins, I am nevertheless rejoicing in the downfall of a man whose public and private actions have done so much harm to Christendom. Phillips never injured me personally, but let’s just say I find high-functioning pathological narcissists to be intellectually interesting. Plus, a number of my friends were not left unscathed, and Kinists tend to be very protective of their kith & kin from outside attacks. read more

The Quest for Community

County Parade by Mark Daehlin

County Parade by Mark Daehlin

From Ross Douthat’s generally excellent introduction to Robert Nisbet’s The Quest for Community:

What was Nisbet’s insight? Simply put, that what seems like the great tension of modernity—the concurrent rise of individualism and collectivism, and the struggle between the two for mastery—is really no tension at all. It seemed contradictory that the heroic age of nineteenth-century laissez faire, in which free men, free minds, and free markets were supposedly liberated from the chains imposed by throne and altar, had given way so easily to the tyrannies of Mussolini, Hitler, Stalin, and Mao. But it was only a contradiction, Nisbet argued, if you ignored the human impulse toward community that made totalitarianism seem desirable—the yearning for a feeling of participation, for a sense of belonging, for a cause larger than one’s own individual purposes and a group to call one’s own. read more

A Taxonomy for Comprehending the Occult

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Non-Christian thought is a bottomless pit, and one can easily consume himself in its study. Nevertheless, while it is better to comprehend the truth, it is foolhardy to remain ignorant of our enemies. Towards that end, I’ve found the following to be an extremely useful guide when comparing esoteric traditions like Freemasonry, Theosophy, the New Age movement, Kabbalahism, Mormonism, etc. From The Western Esoteric Traditions, by Nicholas Goodrick-Clarke:

Taking the Renaissance concordance of Neoplatonism, Hermeticism, and Kabbalah, along with astrology, alchemy, and magic, Faivre deduced six fundamental characteristics of esoteric spirituality. The first four of these he described as intrinsic in the sense of all being necessary for a spirituality to be defined as esoteric. To these he added two more characteristics, which although not necessary, are frequently found together with the others in esoteric traditions. read more

TT Live 30: Mickey Henry on Egalitarian Envy

envyMickey Henry will join us on 09-21-2013 @ 10pm EST to discuss the topic of envy.

Topics to be discussed include:

1) What Envy Is, and How it Differs from Jealousy

2) Racial Equality, Inferiority, and Superiority

3) Biblical Teaching on Envy

4) Destroying the Superior Through Envy

5) Envy-Avoidance and the Fear of Self-Improvement

6) Racial Envy as Necessitating Ethno-Nationalism

7) Envy as a Driver of Socialistic Wealth Redistribution

8) Black Magic, the Third World, Sibling Rivalry, and Other Topics read more

Is Segregation Scriptural?

FWP_Acts

Nathanael Strickland of Faith & Heritage interacts with a 1960 sermon from Bob Jones:

Kinism is often accused of being a new invention by our multiracialist Alienist opponents. Our response is that, while the name may be new, our beliefs are the same as historical Christianity; we are forced to take on a new name for ourselves due to the Marxist hijacking of modern Christianity. While they may sit in control of the denominations and speak for what passes as Christianity at present, it is their views which are the new invention. We are the true heirs of the Christian tradition, and our views are the ones holding continuity with the past. The first part of this proof is offered by the Alienists themselves. That they must so thoroughly condemn and apologize for their forefathers betrays their discontinuity. This alone should be enough, but as further and more concrete proof, I offer the following sermon by Bob Jones Sr. from 1960, entitled “Is Segregation Scriptural?” In 1960, Protestantism was the predominant religion in the South, and Bob Jones Sr. was one of the most prominent figures in the Protestant South. Bob Jones Sr. was the founder and first president of Bob Jones University in Greenville, South Carolina, which, along with Pensacola Christian College in Florida, was and still is one of the most influential fundamentalist Christian institutions in the region and even the country. His disagreements with Billy Graham were a large contributing factor to the split between fundamentalists and evangelicals in 1957. He helped pioneer the practice of giving sermons on the radio, which in fact is how this particular sermon was given. Thus it is reasonable to say that his views in this sermon are definitely representative of the views of white, conservative Christians in the South at the time, and probably even some of the more moderate Southern Christians and white, conservative Christians in the North. read more

The Marxist View of Man as a Generic Being

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From Gonzalo Fernandez de la Mora’s Egalitarian Envy: The Political Foundations of Social Justice:

Marxist egalitarianism is not only political and economic (“to each one according to his needs”) it is anthropological. The subject of the communist society is not the individual, but generic man. This is the famous text: “When the real, individual man will retake possession of the abstract citizen, when in his empirical life, in his individual work, and in his individual relations he becomes transformed into generic being; when man recognizes his own strength as the strength of society…only then will he attain human emancipation.” This is, therefore, almost a metaphysical egalitarianism, where man becomes a species, a universal concept, and acquires that property which belongs to the beings of reason, absolute equality. This thesis carries with it another subordinate egalitarianism: labor. This is a theory of work that claims to be a “means, homogeneous and abstract.” For Marx the worth of merchandise depends on the amount of necessary work required to produce it; not any one particular form of work, but only the abstract, standard work of a worker as a mean: “with a degree of ability and intensity within determined social conditions.” Work, as it becomes something statistical and anonymous, may be perfectly divided into equal parts. This is the suppression of all laboral differences. “The total laboral strength of a society, observable in the total value of all the merchandises, though embracing innumerable individual unities of work, amounts to as much as an undifferentiated mass of human work; each of these individual units is equal to the rest.” This type of “abstract” work corresponds to the “generic” man. In this manner, workers as much as their efforts are interchangeable and equal among themselves. In its final phase, communist society would provide total equality to all subjects – generic man – and the total equality of the patrimony: everything according to the quota or collective (capital, power, work, and income). Marxist egalitarianism, despite its protestations of materialism and empiricism, is the most speculative and metaphysical of all: generic man and abstract work are two over-refined abstractions of reason. read more

The Alliance Between International Finance And International Revolution

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From Antony Sutton’s Wall Street And The Bolshevik Revolution:

From these unlikely seeds grew the modern internationalist movement, which included not only the financiers Carnegie, Paul Warburg, Otto Kahn, Bernard Baruch, and Herbert Hoover, but also the Carnegie Foundation and its progeny International Conciliation. The trustees of Carnegie were, as we have seen, prominent on the board of American International Corporation. In 1910 Carnegie donated $10 million to found the Carnegie Endowment for International Peace, and among those on the board of trustees were Elihu Root (Root Mission to Russia, 1917), Cleveland H. Dodge (a financial backer of President Wilson), George W. Perkins (Morgan partner), G. J. Balch (AIC and Amsinck), R. F. Herrick (AIC), H. W. Pritchett (AIC), and other Wall Street luminaries. Woodrow Wilson came under the powerful influence of — and indeed was financially indebted to — this group of internationalists. As Jennings C. Wise has written, “Historians must never forget that Woodrow Wilson… made it possible for Leon Trotsky to enter Russia with an American passport.” read more

TT Live 29: Tim Harris on the Holy Catholic Church

NuenenTune in on September 7, 2013 @10pm EST as Tim Harris discusses the real Holy Catholic Church and our duty to it.

  • Which protestant churches are formally legit and which are dead branches?
  • What makes one legit: proper succession, orders, “marks” of the church
  • The process of leaving a church: (i.e., elders being booted out for gospel orthodoxy)
  • What is are duty to a corrupt, valid church?
  • Was Protestantism a Jewish revolution/subversion?
  • Is Eastern Orthodox part of the HCC?

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