Category Archives: Christianity

When Europe Becomes Africa … In 100 Years

Africa, Christianity, Europe, Film, IMMIGRATION, Intelligence, Race

To see Europe in 100 years, it’s more instructive to look at Africa today or watch “Idiocracy,” a magnificent, American, satire-cum-documentary.

And has Philadelphia Archbishop Charles J. Chaput ever considered encouraging the use of contraception in Africa? And/or discouraging Africa from moving to Europe? What about preserving his own Christian civilization that has been so instrumental to Africa’s population explosion?

With 2 Exceptions, Fox News Is A Filter For Deep-State Orthodoxy

BAB's A List, Christianity, Conservatism, Government, Media, Military, Neoconservatism, Political Philosophy

As are Modern Age and National Review, once flagship publications of classical conservatism, writes Dr. Boyd D. Cathey

As we have seen now for the last seven months something approximating a massive, multi-faceted, “soft” coup d’etat has been underway against President Donald Trump and, most especially, against his agenda. That attempt to depose, or, at the very least, “tame” or control the president is feverish, virulent and visible. Those involved in this coup effort are termed the “Deep State,” that is, those groups and their allies who have been entrenched in this country’s seats of political and economic power for decades, and who have hitherto controlled its politics, it economy, its culture, and serve as “gatekeepers” for anyone who hopes to actually “succeed” on a national level.

The late Dr. Samuel Francis identified these forces as “managerial elites,” largely unelected power brokers, financiers, life-long politicians and permanent bureaucrats ensconced in government agencies, lobbying organizations, consultants, and now, prominently, those who dominate the media, Hollywood, most of academia and the educational establishment.  As he details in his posthumous magnum opus, Leviathan, we now live in a “managerial state,” where largely unseen managers and unelected elites dictate our politics, control our economy, and set the standards for our popular culture.

The Deep State is bipartisan and incorporates not just the raving mad Democrats, but also Republican leadership and many of its Congressional representatives, as well as much of the leadership of what euphemistically is labeled “the conservative movement.” The significant characteristic about the so-called establishment conservative and Republican “opposition” to the more leftist elements of the Deep State is that while these “conservatives” generally offer different approaches to national issues, which they claim are, variously, based on “free enterprise” or “individual choice,” in fact, their goals, whether in domestic policy and civil rights (e.g.,  acceptance of same sex marriage, gender equality, support for “moderate feminism,” etc.) or in foreign policy (e.g., imposition of American-style liberal democracy, equality, economic control, etc.), are essentially and eventually the same as those of the traditional Left.

Let me offer some examples.

Fox News enjoys a reputation as a “conservative media outlet.” Yet, increasingly, on Rupert Murdoch’s news network there are examples that a Deep State framework enjoys growing influence. The methodology and approach to issues may seem, at first, to differ from the extreme leftist nostrums; but, then, take a closer look. Turn the television remote to Fox News at certain times of the day (afternoons), and watch Shepard Smith, or, later in the day, behold the Fox All-Stars.  Smith, openly gay, is an outright “Trump hater” who has on several occasions while doing the news called the president a “liar” (in his news “reports”).

Charles Krauthammer and A. B. Stoddard among the All-Stars in the early evening are notorious semi-NeverTrumpers, and even if they appear occasionally to offer faint praise and plaudits for the president in the name of “fairness,” their presence represents the Neoconservative strategy of essentially demanding the president conform to their template and, thus, to their filtering. And so, the recent announcement that the Trump administration was cutting off its training and aid to those vaunted “Syrian moderates” (who have been identified as actual terrorists), has been met with screams of horror and condemnation from several Fox “military analysts”—foaming-at-the-mouth Colonel Ralph Peters and retired general Jack Keane, both zealous advocates of sending American boys to fight to impose liberal democracy and equality in every backwater desert oasis or impenetrable jungle on the face of the globe.

Of course, Fox continues to offer more pro-Trump coverage earlier in the mornings, or on Tucker Carlson and Hannity later at night. But the trend—and the balancing act—should be a cause of concern: just how long will Rupert Murdoch permit Tucker Carlson to invite Professor Stephen Cohen onto his program to puncture holes in the “Russians Did It!” canard and advocate a more rational, positive and cooperative approach to the Kremlin? Hannity has not gone that far, and seems to partake in the dominant anti-Russian narrative (but with the Russkies aiding Hillary and not Trump), but how long will Fox permit him to criticize fellow Fox personality, Smith, as he has recently done?

An even more indicative example comes in the recent pages of the Modern Age quarterly. I have mentioned this esteemed conservative journal previously, making comments about its apparent lurch to the cultural and political left. I began subscribing to it more than fifty years (!) ago when I was still in high school, and I have waited expectantly for each issue since then (even when overseas in university or teaching). Founded by my mentor, Dr. Russell Kirk, in the late 1950s, Modern Age was to be the intellectual journal for American conservatives. And what was refreshing about it was that it was open to the various strands of conservative thinking: you would turn its pages to see a long-running, vigorous debate between the great Southern, pro-Confederate writer Mel Bradford and Claremont professor Harry Jaffa over the anti-egalitarian nature of the Declaration of Independence and whether or not Lincoln was a true conservative (Bradford, in my view, won that debate hands down). You would read traditionalist Catholic Frederick Wilhelmsen on public orthodoxy and the inherent problems of a “secular establishment.” Whole issues were dedicated to a defense of Southern tradition and critiques of industrial capitalism (from a traditionalist viewpoint).

But, concurrent with the take-over of the older conservative movement by those unrepentant refugees from the Marxist Left, the Neoconservatives, Modern Age, too, began, it appears, its own slow turn, its “apertura a sinistra.” Writers like Bradford no longer appeared in its pages, and my friend Professor Paul Gottfried, arguably the most significant “old Right” author (with twelve books in multiple languages) in the world today, was dropped from its masthead.

The most recent issue, Summer 2017, arrived in my mailbox yesterday. It is dedicated to higher education and the assault by the Left on free inquiry at the collegiate level. There is, of course, much of value in the several articles on that topic, including a piece by Sir Roger Scruton; but there are also more of those “red flags” that I noticed in the past several issues. Leafing through, I noticed that author Thomas S.  Hibbs, in his essay defending the liberal arts, praises black revolutionary and zealous abolitionist Frederick Douglass (pp. 45-48). Of course, his object is to illustrate the importance of a well-rounded education, but the use of Douglass as an example is troubling, or should be, to traditional conservatives who understand Douglass’s revolutionary activities 155 years ago. In summing up Hibbs’ essay, the now deceased editor of the quarterly Philip Augustine Lawler writes of “the wholly exemplary Frederick Douglass as evidence that skills themselves are unrealistically empty when artificially detached from questions of character.” (p. 74) This about a man who, although married, engaged in various extra-matrimonial sexual liaisons, including with extremist British suffragette Julia Griffiths and German Marxist activist, Ottilie Assing, who certainly had an influence on him.

Later in the summer issue we find a review by Eve Tushnet of a dystopian novel, Jerusalem, by author Alan Moore. But it is not so much the novel that catches my attention; it is Tushnet, who is identified (p. 92) as the author of Gay and Catholic: Accepting My Sexuality, Finding Community, Living My Faith. I have not read the book, save for a blurb describing that it attempts to chart a “third way” between total acceptance of Church doctrine and open sexual rebellion. I do not propose to offer a personal condemnation here. Rather, I simply comment that under the editorship and aegis of Russell Kirk—of the older Modern Age—this would not have occurred, that the overriding purpose of the quarterly as an outright defender of Western tradition, would have not allowed for it.

But, then, this is the age when the “conservative movement” now fully embraces same sex marriage and “conservative” Jonah Goldberg touts same sex marriage as a “conservative” institution, and Guy Benson, James Kirchik, Milo Yianopoulous, and others include it as the latest and laudatory accomplishment of “equality.”

As in the past few issues of Modern Age, the summer issue includes the perfunctory sniping at the president, as “willful” and questioning whether the established “structures” can “restrain [his] power.” (p. 86) Of course, this only mirrors the even harsher comments of David French and Kevin Williamson in the (formerly conservative!) National Review and the NeverTrumpism of Bill  Kristol’s The Weekly Standard:  “Listen, Donald, if you expect to get anywhere in DC, you had better listen to us, and mend  your ways!”

The Deep State is not, thus, monolithic; it operates often with a wink and a nod, its adherents often competing among themselves, at times offering different routes and diverse solutions to problems—but, essentially, visualizing a more or less common goal. Those objectives are not those of an older generation of conservatives …. nor do they encompass the beliefs and values of millions of fly-over country Americans left behind by the “two-coast” establishment.

Last November, as if a sleeping force awakened from its deep slumber, millions of Americans—those deplorables and “bitter clingers”—arose and voted, as if their lives depended on it, for a radical course change. Intuitively, they understood that whatever real authority over their personal lives—much less over the direction of the nation—they still had, that it was slipping away ineluctably and perhaps irretrievably. They voted for a bull-in-a-china shop, someone to “drain the swamps,” someone unconventional. They understood that he was an imperfect and flawed vessel who operated outside conventions and approved Deep State norms; indeed, that was one of the major reasons they supported him. And down deep, they also comprehended that if he were elected, that the process to get his agenda and promises enacted, to even get a hearing, would be messy and extremely difficult…almost a Sisyphean task!

The results after six months are, admittedly, mixed.  Some of the former NeverTrumpers have cloyingly clawed their way into various perches within the administration, intent on shaping its focus and outreach. Others of their ilk remain “chirping sectaries” on Fox and in the DC-New York punditry. And over on the Left wing of the Deep State establishment, the raving Democrats and the Mainstream Media carry on daily assaults, carefully massaging and then leaking via their embedded agents every bit of evidence, manufactured or otherwise, they can amass, in their unsavory effort to undo last November 8, with now the powerful weapon of a Special Counsel to insure that the attacks—even without any real evidentiary support—go on until, they hope, either Trump leaves office on  his own accord, or is removed.

This, then, is the United States in 2017, the result of a century and more of acceptance of the Idea of Progress and of an historical and social progressivist narrative which shapes our outlook and dominates our politics, our schools, our entertainment, our religion, and admits no dissent. The open disaccord manifested last November cannot be allowed to interrupt its unstoppable advance. This is the notice we have received: “Accept our rule and our power, or be destroyed.” And it is up to us to say with the great St. Pius X:

“…that the great movement of apostasy being organized in every country for the establishment of a One-World Power which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. […] Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.”

And we must answer, as did St. Pius’s predecessor, Leo XIII:   “Christians are born for combat, whereof the greater the vehemence, the more assured, God willing, the triumph: ‘Have confidence; I have overcome the world’.”

*****

~ DR. BOYD D. CATHEY is an Unz Review columnist, as well as a Barely a Blog contributor, whose work is easily located on this site under the “BAB’s A List” search category. Dr. Cathey earned an MA in history at the University of Virginia (as a Thomas Jefferson Fellow), and as a Richard M Weaver Fellow earned his doctorate in history and political philosophy at the University of Navarra, Pamplona, Spain. After additional studies in theology and philosophy in Switzerland, he taught in Argentina and Connecticut before returning to North Carolina. He was State Registrar of the North Carolina State Archives before retiring in 2011. He writes for The Unz Review, The Abbeville Institute, Confederate Veteran magazine, The Remnant, and other publications in the United States and Europe on a variety of topics, including politics, social and religious questions, film, and music.

Southern Baptists At The Crossroads: Will They Resist Cultural Marxism?

BAB's A List, Christianity, Communism, Pop-Culture, Religion

By Dr. Boyd D. Cathey

“At the base of all political issues, there is a religious question.” There have been numerous writers credited with first writing or using those words. While studying in Spain, my dissertation director asserted that the great Spanish thinker, Juan Donoso Cortes, had said them in the 1840s; other sources indicate that Cardinal John Henry Newman wrote them at about the same time. And there are other accounts and other authors who apparently said more or less the same thing.

In the end, it really makes little difference who said or wrote that phrase: its truth and profound reality percolate throughout the history of Western Christianity, whether written down or not. And the observation is ever more significant in our turbulent contemporary times.

The history of Christianity over the past 150 years, if not longer, clearly illustrates the existence of an immense ongoing battle—a war—between those who defend the traditions and orthodoxy of their faith and those who believe that that faith must be continuously updated and open to the intellectual currents of the times. Witness the great struggles in the 19th century between theological “liberalism” and “higher criticism,” opposed to “traditionalism” and Biblical inerrancy. And in the 20th century this combat continued as “Modernism” threatened the very nature of the Catholic Church and social gospelism and assaults on Biblical fundamentals gnawed away at the various Protestant communions.

Early on traditionalists seemed to maintain their own in these debates. Whether by the conservatism of the Prussian Lutheran establishment in Germany, or with the staunch response by the Catholic Church under pontiffs like the Gregory XVI, Bl. Pius IX, Leo XIII, and St. Pius X, liberalism, socialism, and other challenges to orthodoxy were mostly held at bay. It was St. Pius X who definitively condemned theological Modernism in his powerful encyclical Pascendi gregis Dominandi in 1907.

In the United States, the theological debate perhaps reached its zenith with the great Calvinist Presbyterian theologian, Graham Machen, who had been a professor of theology at Princeton University, but finally left that school because of its embrace of theological liberalism. He then founded the Westminster Seminary in 1929, based on more orthodox and fundamental beliefs. Machen’s very public combat, in many ways, signaled a revival of fundamental orthodoxy within various Protestant denominations.

Yet, like a virulent infection—a cancer—that refuses chemotherapy, the attacks on Christian orthodoxy did not disappear or go away. Throughout the 1930s into our own times the conflicts continued, if sometimes just below the surface. Indeed, by the 1930 Lambeth Conference, the Anglican/Episcopal Church began to give way to more “modern” views on such issues as sexual morality. Methodists, divided one hundred years earlier between Methodist Episcopal Churches, North and South, re-united in 1938, in a union through which liberalism soon gained the upper hand. Northern and Southern Presbyterians formally re-united in 1983, once again submerging a more conservative (Southern) confession within a dominant, more liberal (northern) one.

The most significant, unrelenting, and universal opponent to theological liberalism and modernism throughout the 19th and 20th centuries had been the Catholic Church. Yet, it too, despite formal condemnations by St. Pius X and the continual opposition to various theological errors, witnessed internal subversion and, at the Second Vatican Council (1963-1965), the validation of what can be termed a kind of “pastoralism,” that is, the application in the apostolate, if not in official doctrine, of a practical liberalism. The case of the Catholic Church is unique in that its historic and doctrinal anathematization of liberalism, modernism, Biblical “higher criticism,” as well as its condemnations of socialism and communism, are irreformable. Thus, the attempts to subvert its mission and teaching involved a pro forma, perfunctory acknowledgment of settled doctrines, while at the same time implementing a practical “pastoralism” that in effect rejected those doctrines: ecclesiastical schizophrenia writ large.

At its origins, Marxism found itself in abrasive opposition to traditional Christianity. It was only in the early 20th century that Marxists developed a concerted approach—a philosophy—of forming cooperative “united fronts” with more liberal Christians on issues where they believed “collaboration” possible. But just what kind of “collaboration” was envisaged? Early on, Marxists understood that their political triumph would not be complete unless the traditional opposition of the Christian church was neutralized and Christian culture, itself, conquered. For international Communism that meant that cooperation and the “united front” efforts would be a means of weakening and eventually subverting not just theological orthodoxy, but also significantly politicizing the culture and its traditional basis in Christianity, pushing it to the political and cultural Left. In that way, formal Christianity, once the most steadfast opponent of Marxist ideology, would be neutralized and, in many cases, become its most notable collaborator.

In a very real sense, the subversion and fall of establishment Christianity was the last major conquest of a continuing anti-Western Marxism, even after of its collapse in Russia. Indeed, as Paul Gottfried has carefully explained in his fascinating volume, The Strange Death of Marxism, while the older, more establishment Soviet Communism disappeared in the late 1980s, a more virulent strain of Marxist belief—Cultural Marxism—continued even more aggressively and successfully in Western Europe and in the United States.

Among major Protestant denominations, the Southern Baptists have been, arguably, the most resistant to the leftward drift and theological deterioration that have characterized so many other communions. Yet, in more recent years, they, too, have been subject to assault, and most specifically on social and political questions. Indeed, increasingly the contagion of cultural Marxism, disguised generally as a renewed “concern” for “social justice,” has gained a foothold in the SBC.

The essential problem is that many otherwise orthodox Evangelicals are also subject to the Progressivist appeal and narrative on social issues and the dominant linguistic template that imposes a mode of communication and resulting pastoral action that carries with it an eventual decay in traditional theology as well.

Recently, the Southern Baptist Convention has adopted resolutions condemning: “racism,” the so-called “Alt-Right,” and, finally, the “Confederate flag.” Although Southern Baptist congregations enjoy a great deal of autonomy, such declarations indicate something deeper and more profound that is occurring within the denomination, and it should raise serious red flags among Baptist conservatives.

The success of cultural Marxism in “turning” much of Christianity, infiltrating its institutions of learning and its seminaries, altering its pastoral messaging, and weakening its theological resolve, confirms the aphorism of the historic “united front” approach: “pas d’ennemis a gauche” (first said by French socialist Rene Renoult in 1919)—“no enemies on the Left.” This ongoing process reflects the success of cultural Marxism in creating a template, an inexorably progressivist view of history, a standard where intellectual thought and language have been dogmatized, and even those who supposedly oppose its announced aims and objectives are forced into accepting its ideological parameters and grounds of debate. And in doing so, they fatally limit the effectiveness of their response, and insure the continued advance of the Revolution.

There is, however, hope for counter-revolution. And it is seen in the increasing—and untainted by the politically correct culturally Marxist straight jacket—reaction on the part of such organizations as the traditionalist Society of St. Pius X in the Catholic Church, the various continuing Anglican confessions that reject the heretical inanity so rampant in that denomination, the proliferation and incredible growth of conservative Presbyterian churches, and the refusal of millions of Baptists to accept the political dictates of the SBC. And, more fascinatingly, by the tremendous revival of traditional Orthodoxy in Russia and Slavic countries.

The battle—the War for Belief and for our civilization—continues. The tide of advancing Progressivism continues to wreak its havoc and destruction across the entire West. Yet, the assurance of traditional believing Christians is certain: even in the depths of the most unprecedented darkest times, the light of Faith will conquer. The Blessed Marco d’Aviano entreated the small Christian garrison at the siege of Vienna in 1683, facing, as they were, 300,000 fanatical Muslims: “If you believe, you will be victorious.”

And thus it was on September 11, 1683; and it can be so again.

*****

~ Dr. Boyd D. Cathey is an Unz Review columnist, as well as a Barely a Blog contributor, whose work is easily located on this site under the “BAB’s A List” search category. Dr. Cathey earned an MA in history at the University of Virginia (as a Thomas Jefferson Fellow), and as a Richard M Weaver Fellow earned his doctorate in history and political philosophy at the University of Navarra, Pamplona, Spain. After additional studies in theology and philosophy in Switzerland, he taught in Argentina and Connecticut before returning to North Carolina. He was State Registrar of the North Carolina State Archives before retiring in 2011. In addition to writing for The Unz Review, Cathey writes for The Abbeville Institute, Confederate Veteran magazine, The Remnant, and other publications in the United States and Europe on a variety of topics, including politics, social and religious questions, film, and music.

Attack On Robert E. Lee Part Of Marxist Assault On Founding, Christian Civilization

BAB's A List, Christianity, Communism, History, States' Rights

“The Attack on Robert E. Lee is An Attack on Us All, on Our History and Culture; It is Part of the Marxist Assault on Western Christian Civilization,” inveighs Dr. Boyd D. Cathey. It is “a war of cultural extermination,” an “ideological blitzkrieg,” waged by “an advance Red Guard of vicious cultural barbarians.” We can’t be “lily white about this.” You don’t “convince a King Cobra that we are nice folks who only want to work with them!” Time to fight back, demands Dr, Boyd.

In the early hours of this morning—one might say in the darkness, but it would be the “darkness” of a society that wishes, it appears, to commit cultural suicide and revile its ancestors—in those early hours the culturally Progressivist leaders of New Orleans took down the statue of General Robert E. Lee in their city. In removing the Lee statue they not only impugn the life of that noble Christian and unselfish man whom President Dwight D. Eisenhower admired above all other American military heroes, but they attempt to exterminate and erase entire portions of our collective history, that is, to ban and remove from sight anything that in any way would remind us of our past and the heritage handed down to us. They are, then, an advance Red Guard of the vicious cultural barbarians, cultural vandals, whose burning hatred for anything that even meekly questions their ongoing ideological blitzkrieg to “cleanse us” of the history and traditions of Western Christian civilization, is seen as an impediment and a danger to their revolution. Any opposition to their designs must, therefore, be attacked and wiped from public view.

Their next target is the imposing statue to General Robert E. Lee in Charlottesville, Virginia.

Let me state here: I hold an honors Masters’ degree in history (Thomas Jefferson Fellow) from the University of Virginia, Charlottesville. And I am a proud member of the Sons of Confederate Veterans, having become a member well over thirty years ago (after I returned from grad school in Europe). I have been active on the North Carolina division level as well as on the national level. And, those who read these words (and read the Abbeville Institute and Confederate Veteran magazine) will know that I have written extensively in broad defense of not just Southern and Confederate heritage, but in defense of that heritage as an essential and pivotal part of American history. One cannot truly comprehend—one cannot hope to understand—our history as a nation or as a people without remembering who we are, and who we have been.

That does not mean that I—or any of us—have to worship at the statue of this historical figure, or of that historical personage. Just as I would not demand that Illinois take down its statues to Abraham Lincoln, I stoutly oppose removing statues to Lee, or to Jefferson Davis, or to Bedford Forrest. Whether one agrees with Robert E. Lee’s painful decision to leave the US Army and volunteer to fight for his home state of Virginia, or not, it is singularly important that we ALL be reminded that he not only existed larger than life, but that he had and continues to have an inordinate influence over us and our history. To attempt to efface his memory, to radically distort his beliefs and his actions, all to make him “fit” in a predetermined ideologically Marxist template, not only insults a great and decent man, but perverts and destroys history, itself.

This is what the cultural barbarians did in New Orleans and what they intend to do in Charlottesville.

The action in New Orleans followed a controversial and highly contentious period of debate, remonstrations, demonstrations, and legal maneuvers. Various pro-heritage and preservation organizations worked tirelessly to defend the monument. Sadly it seems, in too many of these defensive actions among heritage defenders there is division as to strategy and approach. And it was and is those divisions that have plagued far too often those who supposedly proclaim their opposition to the cultural genocide that gathers pace in our decadent contemporary society.

Up in the Old Dominion State, the Virginia Division of The Sons of Confederate Veterans have played an important role in defending the Lee statue now under attack. And they should be saluted for that. Yet, unfortunately, some of their public statements and actions betray a kind of pusillanimous response to this assault on not just Confederate heritage, but on the fabric of American history.

It has become increasingly clear that too many of the defenders of our heritage believe that opposition to the onrushing and take-no-prisoners revolutionary fanatics, those cultural barbarians, can continue as it was decades ago. In a real sense, they resemble those so-called “conservatives” and establishment Republicans who think that polite dissent is the only means to achieve success. They seem to say, “we must have none of those ‘flaggers’ and no demonstrations from those ‘unwashed deplorables’! And no outside ‘interference’ from more insistent and activist heritage groups!”

Unfortunately, we no longer live in those polite times. Our enemies are engaged in a war of extermination, and if we do not understand that, if we do not see that, then we shall surely become victims of it. The terms of battle have changed radically, and whether we wish it or not, we must respond using every legitimate weapon at our disposable.

Certainly, that does not mean joining hands with outright crazies, or Nazis. But it does mean that we should not turn away men and women of good will, even if they be not members of our organization or Sunday church-goers. Desperate times require desperate measures, always in keeping with integrity and faithfulness to the example of our ancestors.

My longtime friend and fellow compatriot Richard Hines, over the past thirty years, has contributed his time and fortune to the preservation and defense of the patrimony we have inherited from our ancestors. There is no stronger, no more unselfish and valiant defender of our heritage and the legacy of our Western Christian traditions then he. In the May/June issue of Confederate Veteran magazine his heritage defense organization ran a full page ad on the inside back cover, soliciting additional support (he had already made a substantial contribution) for a defense of the Lee statue in Charlottesville. You would think that the Virginia descendants of the noble veterans of that cruel war of 1861-1865 would have welcomed the support, but no, those near-sighted members of the Virginia SCV protested this “outside interference”!

Then, there was the press release “protest” by the official Virginia division, criticizing a torchlight march near the Lee statue, which included, it is said, members of the ”Alt-Right.” Obviously, the unending attacks by the cultural Marxists had had their effect, for the Virginia division scurried rapidly to the tall grass, forcefully declaring that it had nothing to do with possible “racists,” “white supremacists,” etc., etc.—all the “devil terms” of the cultural Left. One could almost hear the voices and the standard narrative of the leftist mainstream media echoed therein. And one could, justifiably, ask whether such aping of the dominant narrative will do anything, anything at all, to defend our heritage, or to ingratiate us in the eyes of the cultural barbarians who seek to destroy us?

Rather, is not such a polite attitude an admission that our older strategy, even if certainly the ideal in a civilized society, has failed? One does not get down on one’s knees and attempt to “reason” with a King Cobra, and, I dare say that operating by the old rules with our enemies these days—whether in Washington DC, or in New Orleans, or in Charlottesville, Virginia—will get us only that much quicker to the dust bin of history and the final end of our culture and our people. Seems like the cobras will strike us every time…but that too many of us have never learned, or may never learn, that lesson.

I send along, then, a rousing defense of “Marse Robert” by that superb columnist Ilana Mercer and the critical significance of Southern and Confederate heritage in the history of our nation.

****
~ Dr. Boyd D. Cathey is a member of the Sons of Confederate Veterans and the Abbeville Institute. He contributes to the Confederate Veteran magazine, the Unz Review, as well as to Barely a Blog. His articles are on this site under the “BAB’s A List” search category.