“We continue to define ourselves as ‘anti-totalitarian,’ ‘anti-fascist,’ ‘anti-racist,’ and ‘anti-nationalist.’ I call the atmosphere of opinion that sustains these ‘anti’ imperatives the ‘post-war consensus.'”

R. R. Reno
Return of the Strong Gods; Nationalism, Populism, and the Future of the West — p. xi

I don’t agree with Reno that the post-war consensus was EVER anti-totalitarian. We have lived, in this country, with creeping Totalitarianism ever since 1916. If there was anti-totalitarianism it was only anti-totalitarian against any whiff of Fascist Totalitarianism. Communist totalitarianism has been perfectly acceptable. We don’t recognize what we have lived under as creeping Communist totalitarianism since we have ourselves become increasingly Communist with each passing generation.

On the rest of these I do agree that the post wars powers did identify as anti-fascist, anti-racist, and anti-nationalist but only as those words were defined in a Communist Internationalist Cosmopolitanistic paradigm. This definitional stranglehold has insured that we would become increasing totalitarian in our politics and culture.

And now as some of us seek to loosen the grip of the post-war consensus those who have regulated themselves to the post-war anti-Christ consensus delight in labeling us as “Anti-Christ.”

However, as sure as water runs downhill the post-war consensus cannot last. What is labeled as fascist will be set free again to be seen as the patriotism it always was. What is labeled as “racist” will be set free again to be seen as the love of kith and kin it always was. What is labeled as “Nationalist” will be set free again to be seen as the love of place that it always was.

The post-war consensus is dying and if it will not die peacefully it will die with all the violence it was birthed with.

Recently released Shazam film.

1.) White Mothers abandon their toddlers leaving them homeless.

2.) Homeless toddlers find the real meaning of family by being adopted into a mixed race family by mixed race adoptive parents where real family love is found, unlike the cruel mean white mother who abandoned him and the cruel mean father who was a jailbird.

3.) Shazam’s adopted siblings are black, Asian, white crippled, south sea pacific, white female

4.) The chief wise man who gives Billy his Shazam powers is black.

5.) The chief villain who absorbs the seven deadly sin demons is white

6.) The wise social worker who puts Billy into a loving home is black.

7.) Shazam as a white kid cannot defeat the villain until he turns all his mixed race and crippled siblings into super-heroes like himself. Once he turns them all into super-heroes the villain white guy is defeated.

8.) The villain’s father and big brother twisted the villain when he was a child by being mean to them. This again shows how dysfunction white families are.

9.) The bullies in school who pick on and abuse the crippled adopted brother are both white.

Not to worry though … I am sure this is all just cohencidence.

Above I did something similar with the Film, “Shazam.” I have also done this same thing with the Films, “Yesterday,” “The Magnificent Seven” (2016) and the “Color of Water.” These are all the same movies. The distinct plot in each of them is irrelevant. The differing genres are irrelevant. Below is the meaning the film-goer is supposed to take away from each of these films.

_____________

Recently released Spider-man movie, “Far From Home.”

1.) Peter Parker’s love interest (MJ) is now black.

2.) Peter Parker’s best friend is a rotund Filipino

3.) Peter Parker’s rotund Filipino best friend takes to himself as his girlfriend the white over achiever female.

4.) The villain (Mysterio) is white

5.) Nick Fury, Peter Parker’s boss is Black

6.) There are two school teachers who are the Chaperones for the High School trip to Europe. The White teacher is a total doofus while the Black teacher while a little goofy is overall Mr. Cool when compared to his White counterpart.

7,) Peter Parker’s high school nemesis who is a fanboy of Spider-Man is an Indian for India.

8.) Peter Parker’s High-school classmates look like they attend “United Nations High School” (UNHS).

9.) The soundtrack consists of musical numbers of distinct ethnic numbers which likely match the countries they are traveling through on their high school trip to Europe.

10.) Twice in the film traditional male to female compliments are stood on their head.

a.) “Happy” tells Peter’s Aunt May that she looks lovely and May immediately responds with, “You do too.”

b.) Peter tells M. J. that “she looks pretty,” whereupon M. J. responds by bitterly asking, “therefore I have value?” She tells Peter she was “messing with him,” and immediately tells him “you look pretty too.”

Only a feminist or a SJW could’ve come up with this dialogue.

11.) Spider-Man’s initial fight with the villain Mysterio takes place in a pentagram.

12.) This movie is a HUGE revelation of the method. It’s main thrust is that perception trumps reality every time. It is communicating that reality doesn’t matter as long as you can create whatever perception you desire.

13.) The eye of Horus is prominently displayed in the initial fight scene with Mysterio as connecting Mysterio’s cape to his uniform.

14.) In the final fight scene we see that Mysterio’s costume is covered with Triangles.

15.) Movie theme is in the dying line from the villain Mysterio,

“People need to believe and now days they will believe in anything.”

Point being made is that people are suckers and want to believe in illusions and by extension that we are believing in illusions.

____

Meaning of all of these films,

1.) White people are either Stupid, Evil, or only have value if they are intimately connected to minorities.

2.) Occult sub-themes
3.) Multiculturalism is the only way to go
4.) Minorities are always the good guys
5.) Females are as strong as men
6.) Patriarchy is evil
7.) White people can only be delivered and rescued by minorities

“Many have heard of the ‘Kalergi plan’ without understanding exactly what it means. In his book ‘Practical Idealism,’ cosmopolitan thinker Richard Coudenhove-Kalergi (who was himself of Austrian and Japanese parentage) declares that the inhabitants of the future ‘United States of Europe’ will no longer be the original peoples of the old continent but instead a new humanity of racial intermixing. He says it was necessary to ‘cross-breed’ the peoples of Europe with Asian and Black peoples so as to create a multi-ethnic herd lacking any and all specific qualities and easily dominated by elites. This seemed to far fetched to be true, and yet this is the actual thought that was formulated by Kalergi; and there are many men who have listened to it most attentively and abided by it…

For years, the tragic importance of the Kalergi plan and the possibility that the elites may actually be following a timetable corresponding to this very project were meticulously ignored. One avoided talking about Kalergi and never mentioned his name, putting Kalergi’s theory into practice without ever referring to it clearly.

(French President) Emmanuel Macron, who seems to want to skip a few steps in order to assert himself the most anti-French president in our country’s entire history, ultimately shattered this tattoo… During a speech delivered 10 May 2018, in Aachen, Macron spoke of Kalergi in these terms,

‘Time and again Europe finds itself traversed by history and the latter’s tragic aspects. To this, one cannot oppose the routine management but, instead, a will that remains always in motion, one that requires each new generation to invest all its strength and reinvent hope.’

He then goes on to add:

‘Richard von COUDENHOVER-KALERGI once gave this hope a name. Referring to the work of Charlemagne [Oh, is that so?], he described Europe as the return to the Carolingian dream. This dream is that of desired unity, of concord conquered over the field of differences, and of a vast community advancing in the same direction; that of a Europe, my dear Angela, my dear Xavier, united within its own beating heart, which this region already represented back then. Today, however, this dream is being gnawed at by doubt. And it is up to us to decide whether we wish to let it live or allow it to perish.’

It’s important to realize what Europe Macron is referring to. In no way is it the Europe of Caucasian cosmopolitanism that Voltaire dreamt of and that has been the source North American success in recent centuries. Neither is it a European empire, as established by famous men such as Julius Caesar or Charlemagne (to whom our president is deceptively referring). It Kalergi’s Europe, a diversified Europe that is meant to be both multi-ethnic and mult-racial to the very extreme. It is to be understood as a mixed race Europe, one that is neither European nor Asian/black. Worse still, it would be a bit of everything at once.

When hailing Kalergi’s work in front of his fellow heads of government, most of whom are, to a similar extent, following their own path of demographic replacement, Emmanuel Macron divulged the secret of the Western elites — the concrete, observable, and terrifying project of progressive ethnocide targeting European peoples on their own continent. It is as clear as it is obvious.”

Guillaume Faye
Ethnic Apocalypse — p. 71-73

And behind Faye’s accurate analysis stands the even greater objective of the Kalergi plan and that is the destruction of Biblical Christianity in favor of a mixed religion that is envisioned as every bit as mixed as the races that Kalergi envisioned.

It is paramount for us to understand that the intentional pursuit of the thorough mixing of all races is pursuant to a even higher goal and that is the mixing, and so diluting, of Biblical Christianity. This is a Babel project for which the International elite are contending. The ultimate goal is to pull down Christ from His throne and the methodology they are using to that end is the mixture of all races and cultures into one. To not oppose all of this is to support that stripping Christ of His Kingship.

Amos 9:13 -“Behold, the days are coming,” says the Lord,

“When the plowman shall overtake the reaper,

And the treader of grapes him who sows seed;

The mountains shall drip with sweet wine,

And all the hills shall flow with it.

14 I will bring back the captives of My people Israel;

They shall build the waste cities and inhabit them;

They shall plant vineyards and drink wine from them;

They shall also make gardens and eat fruit from them.

When Jesus performs His first miracle at Cana by turning water into wine (John 2:1-11) the passage above connects the presence of the Messiah with the abundance of wine. By turning all that water into wine (appx. 150 gallons) Jesus is announcing that the Messiah with the long anticipated Kingdom has arrived. The water pots for ritual cleaning is replaced by the wine of Joy found in the arrival of the only one wherein eternal cleansing is found.

The fact that the the water pots used were connected with the Jewish purification rites suggests that they would automatically become unclean if filled with any old water. However, by filling those ceremonial water pots with the best of wine the declaration is that the Old Testament ceremonial law has been fulfilled by the one who those ceremonies anticipated. Jesus is putting new wine into old water-skins.

Then when the Master of the feast declares the superiority of this Wine that Jesus had created — even to the point of ‘saving the best for last,’ the Miracle proclaims that the Old Covenant was water as compared to the New Covenant as wine. The book of Hebrews says the same thing more directly,

God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son…

Of course this all makes sense in light of the fact that this Miracle kicked off Jesus public ministry. The opening sign of the public ministry of Jesus is the production of wine that proclaimed that the Messiah was present and ready to establish the long expected kingdom.

Jesus begins this Miracle with informing His mother that “my time has not yet come.” This idea of a coming hour is a sub-theme of the book of John (cmp. 7:6, 8, 30; 8:20; 13:1; 17:1) and is a declaration that the time of the Cross is not yet present. The usage of this literary trope informs us that John’s Gospel is moving towards a destination, indicating that all that preludes that appointed hour is but prelude until the arrival of that hour. Like a novel that builds to a climax, the book of John is building to a climax (Cross and Resurrection) and by the usage of the “hour” language we are being told the climax to the story is yet to come.

We should not miss that the beginning of Jesus ministry begins with a Miracle that is associated with feasting and merriment. This provides the first bookend to Jesus ministry with the latter bookend again in the context of feasting and merriment that will occur in the newness of the Father’s Kingdom. This is suggestive that Christianity and Christians should be characterized by laughter, merriment, joy, and feasting. The Kingdom has come.

Finally, we have the way Jesus addresses His mother. First, here, referring to His mother as “woman” was a common way of addressing women in this 1^st century Palestine culture. We see Jesus use it again in regards to His mother when He is on the cross. (John 19:26 – “Woman, behold thy Son.”) Clearly, Jesus is not being insulting to His mother when He tenderly provides her with a home by commissioning her to John’s care.

Jesus address to His mother also includes the rebuff of “What does your concern have to do with me.” First, we need to note that Mary’s concern of providing wine for her guests was indeed no concern of Jesus. This miracle of Jesus when accomplished was not accomplished in order to satisfy Mary’s concern, though the satisfying of Mary’s concern coincided with Jesus’ concern to declare His Messianic bonafides for those with eyes to see.

Summarizing, Jesus first Miracle is a declaration that the Old Covenant has served its purposes and now the purpose that it served in heralding the coming Messiah is past as the coming Messiah has arrived raining down the fruit of the vine upon the people of God.

Recently, a Reformed friend who loves the Church and concerned about its direction, recently sent me the first syllabus you find below. It is pure Cultural Marxism complete with its methodological tools of Critical Race theory and Intersectionality. It is being taught right now at one of the putative flagship Seminaries (Reformed Theological Seminary — Atlanta campus) to students who desire to spend their lives in the ministry in Presbyterian and Reformed Churches. It is taught by one Dr. Sean Michael Lucas. He is the enemy and so the less said beyond that much, the better.

Clearly Dr. Lucas and I cannot both be Christians given the antithesis that lies between the content of our respective and competing Christian faiths. It is possible, of course, that Jesus would not recognize the worldview and faith of either one of us. It is certain however that while we both could be failing to express a biblical content that defines the Christian faith, we both can not be, at the same time, expressing Christianity.

You will find Dr. Lucas’ syllabus listed first. Note his entire reading list are books published after 2000 except for one that was published in 1996. This tells us that whatever it is that Dr. Lucas is teaching is a completely recent discovery as teased out by Academics or by those seeking to profit from the victim culture that Cultural Marxism supports. Below that is a syllabus I’ve drawn up to answer his cultural Marxism as Christianity with a syllabus that reflects the historic position of the West prior to the beginning of WW II or so. Note that two of the books I list were written in the 19^th century while several others are published before 2000.

Almost 100 years ago now the great Dr. J. Gresham Machen published “Christianity and Liberalism.” Machen’s task in that volume was to make the argument that Orthodox Christianity and Liberal Christianity could not be both, at the same time, Christianity proper. We need another book it seems, now 100 years post-Machen that would be titled, “Christianity and Cultural Marxism.” (And maybe another one after that titled “Christianity and R2K.) What Dr. Lucas is pushing in his horrific Seminary course below, is being pushed roundly in the Reformed world from the PCA to the OPC to the SBC to their assorted Seminaries.

Machen was trying to rally the troops with his work. The troops need rallying again or else it is another age of Babylonian captivity for the Church as led by men like Dr. Lucas.

This post looks rather long but it is, for the most part, merely a list of differing books we each would recommend reading to understand the issue of Christianity and race.

I.) SYLLABUS

04HT6210: The Gospel and Race

Dr. Sean Michael Lucas Chancellor’s Professor of Church History

Course description: An introductory exploration of the intersection between the Gospel and racial issues. Attention will be paid to biblical-theological material, the history of race relations especially in the United States, and sociological data. Students will seek to work through these issues toward practical steps for ministry application in their local ministry contexts.

Goals:

1. Introduce the student to biblical-theological material on race, emphasizing God’s mission to forge a multi-ethnic, multi-cultural people in and through Christ.

2. Overview the history of race relations, especially in the United States and focusing on white-black relations, engaging with key voices in the Christian tradition.

3. Begin to use key sociological terminology in thinking about race relations and develop theological constructs for understanding these issues.

4. Suggest practical steps for ministry application in local ministry contexts.

Required texts:

Anthony Bradley, Aliens in the Promised Land: Why Minority Leadership is Overlooked in White Christian Churches and Institutions (Phillipsburg: P&R, 2013); ISBN: 978- 1596382343.

Ta-Nehisi Coates, Between the World and Me (Spigel and Grau, 2015); ISBN: 978-0812993547

W. E. B. DuBois, The Souls of Black Folk (Dover, 2014); ISBN: 978-0486280417

Michael Emerson and Christian Smith, Divided by Faith: Evangelical Religion and the Problem of Race in America (New York: Oxford University Press, 2000); ISBN: 978-0195147070.

J. Daniel Hays, From Every People and Nation: A Biblical Theology of Race (Downers Grove: IVP, 2003); ISBN: 978-0830826162

Jemar Tisby, The Color of Compromise: The Truth about the American Church’s Complicity with Racism (Grand Rapids: Zondervan, 2019); ISBN: 978-0310597261

Soong-Chan Rah, The Next Evangelicalism: Freeing the Church from Western Cultural Captivity (Downers Grove: IVP, 2009); ISBN: 978-0830833603

In Pursuit of Gospel Unity: PCA Papers on Racism and Racial Reconciliation (Atlanta: Committee on Discipleship Ministries, 2019); order here: https://www.pcabookstore.com/p-91508-pursuit-of-gospel-unity-pca.aspx

Recommended books:

Richard A. Bailey, Race and Redemption in Puritan New England (New York: OUP, 2014)

Edward Blum and Paul Harvey, The Color of Christ: The Son of God and the Saga of Race in America (Chapel Hill: University of North Carolina Press, 2012).

James Cone, The Cross and the Lynching Tree (Marynoll: Orbis, 2013).

David L. Chappell, A Stone of Hope: Prophetic Religion and the Death of Jim Crow (Chapel Hill: University of North Carolina Press, 2005).

Carolyn Dupont, Mississippi Praying: Southern White Evangelicals and the Civil Rights Movement, 1945-1970 (New York: New York University Press, 2015).

Korie L. Edwards, The Elusive Dream: The Power of Race in Interracial Churches (New York: OUP, 2008).

Carl F. Ellis, Jr., Free at Last?: The Gospel in African-American Experience (Downers Grove: IVP, 1996); ISBN: 978-0830816873.

Bryan Loritts, ed., Letters to a Birmingham Jail: A Response to the Words and Dreams of Martin Luther King, Jr. (Chicago: Moody, 2014); ISBN: 978-0802411969

Sean Michael Lucas, Robert Lewis Dabney: A Southern Presbyterian Life (Phillipsburg: P&R, 2005).

______. For a Continuing Church: The Roots of the Presbyterian Church in America

(Phillipsburg: P&R, 2015).

Peter Slade, Open Friendship in a Closed Society: Mission Mississippi and a Theology of Friendship (New York: OUP, 2009).

Requirements and Grading:

1. Regular attendance and class participation (10%). Since we only have a week-long class, no absences are allowed; because this is a class that will have a number of discussion sessions, full participation in the discussions will be required for full points.

2. Reading (30%). You will be required to read 100% of the required texts. You will fill out a reading report that will disclosed how much of the assigned readings you have read.

3. Reflection papers (35%). You will write seven reflection papers, one on each of the

books (except for Rah, The Next Evangelicalism). Each will be one page and will be turned in at the beginning of the teaching week.

4. Final paper (25%). You will write a five-page critical interaction with Soong-Chan Rah’s

The Next Evangelicalism.

Instructions on particular assignments:

1. Reflection papers (1 page each)

a. For each reflection paper, you will respond to the book assigned by answering the

following question: in what ways did this book inform or correct my understanding of how Christians have or should engage racial relations? b. Do not write more than one page. c. The reflection paper will be written with one-inch margins, double-spaced, 12 point

2. Five-page response paper to The Next Evangelicalism.

• In section one, answer the following question (2-3 pages): in what ways did Rah define white privilege, superiority, captivity, and power (n.b., these words are used interchangeably throughout the book)? Did he see this as positive or negative for global evangelicalism? Give examples to support your answer.

• In section two, answer the following question (2-3 pages): in what ways did Rah’s book inform, instruct, correct, or challenge your understanding of the nature of the church? Did you agree with his insistence on the need for a more thorough embrace of a multi-cultural approach? What practical steps might your local church take to get there? a. The response will be written with one-inch margins, double-spaced, 12 point Times

1. Syllabus — Christianity and Race
   
   Rev. Bret L. McAtee; Pastor – Charlotte Christ the King Reformed Church
   
   Course description: An introductory exploration of the historic understanding of Christianity and social order in Western Civilization. Attention will be paid to Biblical and theological material, the history of race relations especially in these united States, considering also sociological data that pertains to race and Christian social order. Students will seek to work through these issues especially concentrating how the West has tacked away from the historic and Christian understanding towards a cultural Marxist understanding as currently pursued in much of the modern Western Church. The expectation is that such knowledge will lead to a concrete approach to these issues as ministers.
   
   Goals:
   
   1. Introduce the student to biblical-theological material on race, and ethnicity emphasizing God’s delight in distinct nations as seen in Scripture, and in National Churches, grounded in Christ, as seen in Western history.
   
   2. Reading (30%). You will be required to read 100% of the required texts. You will fill out a reading report that will disclosed how much of the assigned readings you have read.
   
   3. Begin to use key sociological terminology in thinking about race relations and develop theological constructs for understanding these issues.
   
   4. Suggest practical steps for ministry application in local ministry contexts.
   
   III.) Required Texts
2. Peter Brimelow, Alien Nation
   
   Patrick Buchanan, The Death of the West; How Dying Populations and Immigrant Invasions Imperil Our Country and Civilization
   
   R. L. Dabney, Defense of Virginia and The South
   
   R. L. Dabney, Secular Discussions
   
   Illiana Mercer, Into the Cannibal’s Pot
   
   Wilmot Robertson, The Dispossessed Majority
   
   R. J. Rushdooney, Politics of Guilty and Pity
   
   Samuel Francis, Race and the American Prospect
   
   Patrick West, Poverty of Multiculturalism IV.) Recommended Books
   
   Ann Corcoran, Refugee Resettlement and the Hjra to America
   
   Ann Coulter, Adios America; The Left’s Plan to Turn Our Country into a Third World Hell Hole
   
   Colin Flaherty, White Girl Bleed A Lot
   
   Samuel Francis, Essential Writings on Race
   
   E. Michael Jones, The Jewish Revolutionary Spirit
   
   Heather MacDonald, The Diversity Delusion
   
   Charles Murray, The Bell Curve; Intelligence and Class Structure in American Life
   
   Robert Putnam, Bowling Alone
   
   Jean Raspail; Camp of the Saints
   
   James Simpson, Red Green Axis
   
   Requirements and Grading: 1. Regular attendance and class participation (10%). Since we only have a week-long class, no absences are allowed; because this is a class that will have a number of discussion sessions, full participation in the discussions will be required for full points. 2. Reading (25%). You will be required to read 100% of the required texts. You will fill out a reading report that will disclose how much of the assigned readings you have read. 3. Reflection papers (20%). You will write seven reflection papers, one on each of the books (except for Dabney’s, ”Defense of Virginia and the South”). Each will be one page and will be turned in at the beginning of the teaching week. 4. Final paper (25%). You will write a five-page critical interaction with Dabney’s, ”Defense of Virginia and the South.”
   
   5.) Oral Defense (20%) you will give an oral defense of your Dabney paper to the course instructor. The course instructor will be looking for your understanding of Dabney’s argument as well as non contradictory and cogent arguments where Dabney is disagreed with.
   
   Instructions on particular assignments: 1. Reflection papers (1 page each) a. For each reflection paper, you will respond to the book assigned by answering the following question: in what ways did this book inform or correct my understanding of the impact of Cultural Marxism on the Church today? b. Do not write more than one page. c. The reflection paper will be written with one-inch margins, double-spaced, 12 point 2. Five-page response paper to Defense of Virginia and the South. • In section one, answer the following question (2-3 pages): in what ways did Dabney justify the ante-bellum Souths social order? Interact with his appeal to Biblical authority. Interact with Dabney’s argument from history. Explain how Dabney’s vision could work to the end of Evangelism and discipleship. Interact with the content of the book in your answers.
   • In section two, answer the following question (2-3 pages): in what ways did Dabney’s book inform, instruct, correct, or challenge your understanding of the nature of the new-Calvinism with its emphasis on “equality” and “diversity”? Did you agree with his insistence on the need for a more thorough embrace of homogeneous cultures? What practical steps might your local church take to push back against multi-culturalism and Cultural Marxism? a. The response will be written with one-inch margins, double-spaced, 12 point Times