Book Review — “Lies My LIberal Teacher Told Me”

Completed … “Lies My Liberal Teacher Told Me,” by Wilfred Reilly.” Reilly does a good job at quick overviews of various strains of the Cultural Marxist DEI PC narrative that has the white people in this nation under its sway. The summ effect of Reilly’s book is to give white people especially the ability to easily disassemble some of the major myths that are used to make white people feel guilty for their past. Along the way Reilly, often using a statistical approach, reveals the lies that are sold as “everybody knows this is truth,” as inflicted by secondary Government school teachers to University Professors.

Many of the sources that Reilly cites are from books that deal uniquely with the issue being covered in a particular chapter – and are books that I myself have read in the past. For example, in Reilly’s chapter that overturns the lie that Sen. Joseph McCarthy created a witch hunt atmosphere which was completely manufactured, Reilly appeals a great deal to M. Stanton Evans’ book, “Blacklisted by History.” Another example is Reilly’s appeal to the book “White Cargo” in order to overturn the lie that teachers tell that somehow black slavery was a uniquely heinous crime committed by White Westerners against the sons of Africa. “White Cargo” was one book I read years ago that made Reilly’s argument easy to navigate through. Still, having all these resources referenced in one place in order to overthrow the lies of the cultural false narrative is quite helpful.

Along the way Reilly skewers other assorted lies besides the ones touched on above. Reilly deals with the common lie taught that the Indians were noble savages who were spoiled by the arrival of the white man. Reilly deals with the lie that the 1960s counterculture was an Aquarius Utopia that advanced the happiness of nubile women who freely gave themselves in multiple and random sexual encounters. Reilly pulls back the curtain and reveals a wee bit of the flotsam and jetsam that became of many in that generation because of the lie that the Sexual Revolution was great for women and Hippies were the good guys.

Next up Reilly exposes the nonsense that somehow white people need to be ashamed of themselves for the clause in the US Constitution that held that black slaves were only to be counted as 3/5ths of a person for taxing and representation purposes. In this chapter Reilly still presupposes that slavery was wrong (a view I do not share) and argues that the 3/5ths clause was a mercy pursued against slavery as pushed by opponents of slavery. Reilly argues that by insisting on a 3/5ths clause that the Northerners were insuring that the South would NOT get the upper hand in voting in the US House and in the Electoral College by having a greater population count that would swamp Northern numbers. By only counting each slave as 3/5ths a person Southern power was cut and so in Reilly’s reckoning that was a good thing.

The chapter I learned the most from was his chapter defending European Colonization as a net positive for those peoples who were colonized. Here Reilly argues that the advancements in technology, education, medicine and legal infrastructure has to be considered in the consideration of whether or not Colonialism was a good or bad thing. Reilly makes it clear that this lie that all Colonialism was only evil all the time is one of the main lynch pins of Marxist thought that is used against the White European. So contentious is this issue that Poli-Sci Professor, “Bruce Gilley” work supporting the positive good of Colonialism has caused a major uproar in this field of study with attempts to ruin Gilley merely because he dared suggest that colonialism was a positive good. Reilly, also, in this chapter notes that colonialism has been pursued throughout history and that the Western White man is hardly uniquely guilty (if guilt is to be assigned at all) of somehow being uniquely evil in his colonial work. This chapter, for me, was worth the price of the volume.

The chapter I disagree the most with was the chapter that defended dropping the Nuclear bombs on Hiroshima and Nagasaki. I don’t think Reilly has done his research here. Reilly argues the traditional case that the dropping of the bombs saved American lives that would have been cost with an invasion of the Japanese homeland. However, other works suggest that the Japs had already agreed to the very same terms of surrender that were finally presented to them after the bombs had been dropped. In other words, we could have had the Jap surrender before the bombs being dropped on the same terms that were achieved before the bombs were dropped. So, this chapter left me unconvinced that the dropping of the Nukes on the Japs was not evil and unnecessary.

Next up is the lie that White flight in the 50s-70s was cause by racism. Reilly argues that this can not be sustained and that it was a matter of white flight being due to an uptick in the socio-economic status of White people during that period.

If you are new to these issues it would be a good book to get ahold of. I have a niece, for example, who I wish would read this volume but I suggest she is so far over the falls now that she can’t be rescued. This book is important because of people like my niece have bought into many of the lies that this volume unravels and have organized their lives consistent with those lies that they were told by their teachers.

The Cultural Marxist Contradiction That Gives Away The Game

The Cultural Marxist left has a glaring contradiction at the center of their warfare against blood and soil nationhood. On one hand the WOKE crowd wants to say that nations are not blood and soil but only voluntary to anybody who would affirm certain propositions. This conviction is so central to the Cultural Marxist crowd that they will insist that an third world immigrant who has been here for 10 minutes can be just as American as a White man whose family has been here for 10 generations. At this point the Cultural Marxist vehemently denies ethnicity, heritage, and identity in favor of nations as a social construct.

However, the Left is in contradiction here when it pivots, for example, to indict the White man with colonialism or his alleged mistreatment of minorities. Now, the Cultural Marxist has shifted feet, and is now saying that ethnicity, heritage, and identity does exist. Now, it is the case for the Cultural Marxist, that a nation is not a social construct, as he insisted in the first paragraph, but rather now the Cultural Marxists are arguing that a nation is indeed a blood and soil reality filled with villains belonging to that blood and soil people.

We see thus that when it is convenient for nations to be social constructs for the Cultural Marxist they are but when it is not convenient for nations to be social constructs they are not. If guilt can be inherited then so can belonging. If the white man is uniquely guilty for his putative crimes against humanity then clearly the white man exists as a ontological reality and not as a social construct. If the past can be uniquely measured against white people then it must be the case that heritage and race does matter. But if heritage and race matter than propositional nationhood doesn’t work.

One can not consistently argue that national identity is purely voluntary as answering the question “Who is a European,” while simultaneously treating history as a moral ledger in which only one ethnic people incur guilt … indeed cannot avoid guilt due to their genetic identity.

The Cultural Marxist have a contradiction at the center of their thinking. So, either race/ethnicity is a thing so that racial guilt can be assigned with the consequence that it is not possible to arbitrarily claim that a Hottentot can just claim to be a European just because of magic dirt, or, race/ethnicity is not a thing so that racial guilt can not be assigned with the consequence that our Hottentot can claim to be a European five minutes after being here.

So, to be consistent, the Cultural Marxist has to either give up their rejection of blood and soil, the rejection which produces the whole propositional nationhood bit or they have to give up their insistence that there exists a white people who are uniquely guilty for anything. White people can’t exist to be guilty of anything if being White is just a social construct.

The blood and soil crowd, on the other hand are perfectly fine with saying that belonging to nations has a blood and soil component while being willing to accept the possibility, where it can be proven to their satisfaction, that somehow they are uniquely guilty, as a people, for this or that historical action.

Just so you know though … epistemologically self-conscious Christian Whites will argue that colonialism was a net positive good for non-White people. White people are proud of their colonial ways in which we bore the white man’s burden.

McAtee Contra Dr. James White On The Crusades

“But the fact is these folks are saying the Crusades did not go “far enough.” Far enough in what? Blaspheming Christ? Disparaging the gospel? Promoting hatred? What would you like to see more of, exactly? What would be “far enough?”

James White

1.) First, we have to distinguish between Crusades. Some of them were noble ventures. Some of them (like the 4th crusade) were Banker inspired and disastrous, finding Christians fighting against Christians. Notice though, that James doesn’t distinguish.

2.) One can only hold that the Crusades blasphemed Christ if one does not believe in Just War Theory, or in defensive war. White seems to not know that the initial Crusades were fought in response to Mooselimb conquering of Christian lands and the abuse of those Christians on pilgrimage to Jerusalem. The initial Crusades fall under “Just War Theory,” and were honoring to the Lord Christ as the weak and judicially innocent Christians were being protected by the Knights of Europe.

2.) White complains about “promoting hatred,” seeming not to realize that there is not a thing unbiblical about hatred that is Biblical. All Biblical hatred is, is the response to someone that is attacking and seeking to destroy what the Christian loves. Hatred then of evil, is the necessary and corresponding mindset to loving what is good. As such, there is nothing wrong in the least with promoting hatred if the hatred we are promoting is wrapped up in our love for the good, praiseworthy and beautiful. The simple example is found in our loving God. If we love God we will “hate that which is evil,” as Romans 13 explicitly teaches.

In the Crusades the Mooselimbs were seeking to snuff out the Christian presence in lands that had been for centuries previously Christian. It was good to hate those who intended to destroy Christendom.

3.) Exactly, I would have liked to see more Islamic lands conquered by the sword for Christ. I would have liked to see the Mooselimb threat extinguished.

4.) Far enough would be seeing the nations covered with the Kingdom of Christ as the waters cover the sea.

5.) When the Crusader Knight Godfrey of Bouillon captured Jerusalem in the First Crusade they offered to make him king. He refused and said. “I will not wear a crown of gold in the city where Our Lord Jesus Christ wore a crown of thorns.” James White considers this blasphemous? In the Dr. James White quote above White puts on display is Anabaptist credentials. Either that or Dr. White has been educated and marinated in the soup of Enlightenment humanism and so his worldview is what it is.

James White and I really hold to two vastly different Christianities.

Van Til On The Rationality / Irrationality Problem Of Those Who Eliminate God

“The rationalists and the empiricists were quite wrong in thinking that man could reach out beyond sensuous experience and attain to knowledge of God conceptually. To solve the problem of uniting the facts of existence (matter) to the principles of rationality (form), Kant found it necessary to say that these principles are a priori forms of the human mind . As forms these principles need the purely non rational stuff of sensuous experience for their filling . By combining this purely abstract form of rationality and the equally abstract principle of pure contingency , Kant sought to save science. He sought by means of this combination to attain to the universality and objectivity of scientific knowledge .

Obviously this universality is, on this basis, located in the knowing subject . And this subject is certainly not God . For by definition there is no theoretical knowledge of God at all. The ultimate reference point for all knowledge is therefore placed in man. If then there is any relation of necessity in nature and any relation of order in history , these relations spring ultimately not from God but from man. Therefore, if God is to be revealed to man in nature or in history, he must be wholly revealed in it and wholly penetrable by the theoretical reason . And thus positive or statutory religion must become identical with natural religion . The incarnation must become the abstraction of ideal humanity .

However , on this view man himself too would be swallowed up by nature as nature in turn would be swallowed up by man . In other words , the only way by which man can retain his freedom or assert his autonomy , an autonomy in terms of which the whole of nature and history has to be constructed , is by means of pure negation . As autonomous and free , man must be as little known by his own conceptual reason as is his God , for if man were known to himself by means of this theoretical reason then he would no longer be he . He would then be reduced to nature . It is for this reason that Kroner’s phrase, “ethical dualism,” expresses so accurately Kant’s conception of the negative relation of nature to the human self .”

CVT
Christianity & Barthianism – p. 406

1.) In order to get form in touch with matter … in order to put concepts and precepts in relation to one another there is only one way to do so and that is by presupposing the God of the Bible and His Word. Man, who starts with man to reason his way to God will always reason his way to a God who is but man said loudly. Man cannot even know himself unless he presupposes God. Neither can man know nature or its law unless he presupposes God who alone can give man a working definition of both what man is as the presupposer and what nature is as that which is being presupposed.

2.) When CVT writes;

The ultimate reference point for all knowledge is therefore placed in man. If then there is any relation of necessity in nature and any relation of order in history, these relations spring ultimately not from God but from man.

He is fairly close to the point that Thomas Kuhn’s was making in “Structures of Scientific Revolutions.” Kuhn, by demonstrating how science isn’t particularly “scientific” in the way we commonly think of science as being just the collection of objective facts, and Van Til by demonstrating that the reason that is so is because man, apart from the God of the Bible, is the one subjectively determining what science will and will not be, are both making the point that the objective world isn’t necessarily objective. Van Til only pipes up to say that, contra Kuhn, that the world can be objective if the God of the Bible is the one presupposed in all our thinking.

From the Mailbag: R2K & The ICE Protests

Dear Pastor;

What would R2K think of the protesters interrupting the Minnesota church service?

I know liberals always love the separation of church and state and even though they take it out of context, but here they seemed to meld the two.

John from Canada

Bret responds,

Hello John,

Good to hear from you. You’re one of those chaps who refresh me given how much we share in our mutual faith and worldview.

A couple options here;

They might say that Christians, as private citizens, might well do that as protesters who are Christian organized a political club opposed to ICE, while those members claim that is what Jesus would want of them.

R2K advocates have said in the past that Christians as private citizens are welcome to join Christian organizations that take up this or that cause. R2K just doesn’t want to be put in the position of having to speak on the issue of protests one way or the other. R2K might well say, “that is the common realm and what happens in the common realm is not related to the lane (grace realm) that we are obliged by God to not abandon.”

So, theoretically, in this scenario, Presbyterian Church “A” has some members (B) that belong to a political organization in favor of protesting ICE while at the same time having members (C) that belong to a political organization that protest those protesting ICE. These Christians will have no problem worshiping together in Presbyterian Church “A” because the pulpit will remain silent on the subject. Christians in groups “B” and “C” will find themselves, for example, taking communion together in the same service even though on Monday they may be in each other’s face in terms of protests.

The point is that it is possible that a R2K church and clergy would silent on the whole thing

John presses the question and asks;

But if we looked Michael Horton in the eye or that poor Pastor in Minnesota asked, hey Mike, would you be on my side that they did a terrible wrong here? What would Michael Horton say?

Bret responds;

This is the other possible option as to what R2K would say in this situation.

It might be the case that Mike Horton (or any R2K clergy advocate) would say that this would be an instance where the protesters are coming in to the grace realm (the Church’s worship service) from the common realm and as such the protesters (Christian or not) are confusing the two realms (grace and common) and so shouldn’t be there. If that is the way that R2K would consider the matter then a R2K clergy may well speak from the pulpit against the vagrancy.

However, I am fairly certain that R2K fanboys would not say the same thing if the protesters descended on a private business the way they did that church. If the protesters were descending on private property that are not churches then I can see R2K thinking … “That protesting is taking place in the common realm and therefore I will not speak to it from the pulpit,”or, “as a Pastor. I am obliged, in order to honor God, to remain silent on the subject. The two-Kingdom theology demands my silence.”