“And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven,
And said, I beseech thee, O Lord God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments:
Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father’s house have sinned.
We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.
Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:
But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.” – Nehemiah 1:3-9
Dr. Morton H. Smith: The Racial Problem Facing America
(The following article by Dr. Morton H. Smith originally appeared in the October 1964 issue of The Presbyterian Guardian, a now-defunct magazine that was closely associated with the Orthodox Presbyterian Church. Dr. Smith is a highly regarded Reformed Christian theologian, and it should be noted that his words from 1964 do not necessarily reflect his current views, nor should the republication of this article by Tribal Theocrat be interpreted as any sort of endorsement of this site by Dr. Smith. While I generally find this essay to be an excellent exposition of Kinist principles, it errs in a few points, the more glaring of which I have parenthetically added my own editorial comments. ~ Mickey Henry)
Christmas Charity (Who needs it?)
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.
The Downfall of Doug Phillips and Chalcedon’s Half-Hearted Defense of R. J. Rushdoony’s Legacy
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.
The Quest for Community
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.
A Taxonomy for Comprehending the Occult
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.
TT Live 31: Robert Fingolfin on Special Forces and Operations
TT Live 30: Mickey Henry on Egalitarian Envy
Mickey 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
Podcast: Play in new window | Download
Is Segregation Scriptural?
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.
The Marxist View of Man as a Generic Being
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.