Dissident Dispatches

by Andrew Fraser

  For Bear and Ben

  And truly Jesus did many other signs in the presence of His disciples which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.

  (John 20:30-31)

  Andrew Fraser

  Dissident Dispatches

  An Alt-Right Guide to Christian Theology

  Arktos

  London 2017

  Copyright © 2017 by Arktos Media Ltd.

  www.arktos.com

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  All rights reserved. No part of this book may be reproduced or utilised in any form or by any means (whether electronic or mechanical), including photocopying, recording or by any information storage and retrieval system, without permission in writing from the publisher.

  Printed in the United Kingdom.

  ISBN

  978-1-912079-69-8

  Editor

  Kathleen R Boehringer

  Cover Design

  Andreas Nilsson

  Layout

  Tor Westman

  Introduction: Seeing the Light

  This book has been driven by an essentially religious conviction; namely, that the atavistic spirit of ethno-patriotism (or the absence thereof) was and remains an essential ingredient in the glorious (albeit often tragic) past, the present pathetic predicament, and, especially, any future reconstitution of European Christendom. For most of my life, however, I have been neither an ethno-nationalist nor a Christian. Instead, I was a WASP, a member of the invisible race of white Anglo-Saxon Protestants bereft of the secure and legitimate ethno-religious identity once grounded in the pan-British experience of Christian nationhood. I was born and raised in Canada — now neither Christian nor a nation but an officially multicultural corporate welfare state beset by a similarly deep-seated crisis of identity. Still, it took me many years to grasp the character of the crisis.

  As a callow academic Marxist marinated in the Sixties Zeitgeist, I first diagnosed the problem as a crisis of capitalist modernity. But, not being enamoured of any of the dictatorships of the proletariat on offer, I latched onto neo-classical republicanism — a fashionable academic movement of the Seventies and Eighties — as the best way to resolve “the unfinished project of modernity”.1 As a secular humanist, I simply assumed that a Christian republic is a contradiction in terms. Only gradually did it dawn on me that classical republicanism is the unique product of a European Christian civilization visibly sinking beneath “the rising tide of colour” predicted by a prescient American WASP almost a century ago.2

  I then became a racial realist. But I never quite managed to believe in white nationalism as the solution to the demographic decline of my race. Having spent years studying American history, I had no more faith in the idea of a white, than in a Christian republic. The American republic clearly ceased to be a “white man’s country” long ago. Nor does a neo-pagan revival seem likely to endow disenchanted white nationalists with a secure ethno-religious identity any time soon. By making (biological) race a religion, American white nationalists merely dispossess WASPs of their unique historical status (and responsibilities) as members of America’s founding British (i.e. ethno-cultural) race.

  The British, of course, were also a founding race in Australia, Canada, and New Zealand. In all of those diaspora countries, however, as well as “at home” in England, the dispossession of WASPs is very close to becoming an accomplished fact. My first experience of ethnic displacement came during the so-called Quiet Revolution of the 50s and 60s in Quebec. At first, the WASP ascendancy in Canada’s “vertical mosaic” was toppled in the name of biculturalism and bilingualism so as to right the wrongs allegedly suffered by the “white niggers of North America”.3 But the revolutionary politics of cultural recognition soon displaced even the Québeçois de souche from their privileged historic position as one of Canada’s two founding races. Both English- and French-Canadians were swamped by a massive flood of Third World immigration.

  Canada was not the only Anglo-Saxon country to fall under the sway of the multiculturalist ideology sponsored by the transnational corporate welfare state. This revolutionary regime was obviously at work in the United States when I did graduate studies in history at the University of North Carolina at Chapel Hill and, later, in law at Harvard University. Shortly before I moved to Australia in 1975 to teach law, the White Australia Policy was abolished. A massive, continuing flood of non-white immigration followed almost immediately thereafter.

  My personal protest against mass immigration in the form of a letter to a suburban newspaper in 2005 produced public notoriety and quickly led to my suspension from teaching in the Department of Public Law at Macquarie University in Sydney. In the course of that episode, I received precious little support from fellow WASPs. Indeed, Anglo-Australians were well-represented among academic colleagues who did their best to foster a lynch-mob mentality against me among students and the public-at-large. This experience taught me that out-group altruism is seen by my co-ethnics as an occasion for moral preening. I began to wonder just what sort of ethno-pathology is at work among WASPs who refuse to take their own side in a fight. Accordingly, I set out to write a book on The WASP Question.4

  In the course of that project, I came to realize that the resolution of the WASP problem requires recognition of its essentially spiritual character. Inevitably, therefore, I was drawn to study the role played by Christian theology, generally, and the Anglican Church, in particular, in the decline of British race patriotism. Almost immediately after I finished the book, I discovered a theological college located conveniently close to my home in suburban Sydney. The chance conjunction of intellectual curiosity and personal convenience caused me to enrol in the Bachelor of Theology degree program at United Theological College (UTC), part of Charles Sturt University (CSU), a multi-campus public university, headquartered in rural New South Wales.

  This book is the unplanned product of that casual decision. It is a collection of academic essays in Christian theology; it is also a documentary record of what happens when a racially-conscious, retired legal academic decides late in life to become an undergraduate student at an Australian theological college. But not just any theological college: UTC is governed as a partnership between CSU and the Uniting Church of Australia. I soon learned that the Uniting Church can be described — when “kidding on the square” — as the Communist Party at prayer. Not surprisingly, therefore, its theological college turned out to be a hotbed of multiculturalist ideology with a multi-racial student body including particularly large numbers of Koreans and Pacific Islanders.

  My desire to enter divinity school was driven by my belief in the desperate need for an Anglo-Saxon ethno-theology; I did not bother to visit the UTC campus before enrolling there. Had I done so, I might have realized that my entry into the multi-racial, multiculturalist atmosphere at UTC was bound to generate higher-than-average academic heat and inter-racial friction. Having plunged into the deep end of the multiculturalist pool, the result was a profound culture shock, both for me and for many of the staff and students at the college.

  By interspersing academic essays and exercises completed at the college with a running account of my experiences — in-and-out of the classroom — as a senior citizen cum cultural warrior, I offer this book as a participant-observer study in theological anthropology. Both in my academic writing at UTC (and the Canberra campus of CSU) and in my interactions with faculty members and fellow-students, I have tried to conduct simultaneously a Christian mission to white nationalists and fellow WASPs as well as an ethno-nationalist
mission to the disingenuous white liberals who dominate academic theology.

  The book will also be of interest to anyone seriously contemplating study in a theological college. It is a beginner’s guide in both senses of the phrase. I am myself a beginner in the academic discipline of theology. But because I am also an experienced scholar in the fields of law and history, I can provide theological neophytes with models of successful academic writing. Accordingly, the book includes a sampling of the sort of problems, exercises, and assignments that students encounter in divinity school (apart from those involved in the study of Greek and Hebrew). Whenever possible, the essays included in this collection dealt with some aspect of the problems associated with a Christian theology of nationalism.

  In addition to essays, translation exercises, and biblical exegeses, the book includes many personal and political memoirs detailing the often vehement, negative reaction from liberal academics to the open public discussion of pro-white ethno-patriotism. The book therefore describes a cultural conflict rare in the modern academy. It follows a highly-educated radical traditionalist over several years following his appearance as a mature-age student in an undergraduate theology course where the differences between mainstream Christianity and the cultural Marxism common to most academic disciplines are difficult to discern. It allows readers to stand in the shoes of an articulate, highly motivated student confronting the nasty anti-white animus prevalent among the disingenuous white liberals and non-white racial activists who dominate contemporary theological discourse.

  The problems I faced as a pro-white student regularly engaged in politically-incorrect speech in-and-out of the classroom led directly to disciplinary proceedings which resulted in my suspension from study for one academic year in 2012. I was tried and convicted on charges of “general misconduct”. The CSU Ombudsman alleged that I “offended” female and ethnic students by racist, sexist, and anti-Semitic remarks made by me in classes and a public seminar. This book includes a number of documents and essays which provide the background to that disciplinary procedure and my defence against charges of misconduct. It also contains a number of other essays written during my suspension in 2012, some of which deal with the major religious alternatives to Christian faith among WASPs; namely, the political theology of popular sovereignty and the cornucopian civil religion of perpetual progress.

  These dispatches from divinity school are organized in chronological fashion. The book is divided into five parts, each covering one of the five academic years from 2011 to 2015 in which I have been enrolled as an undergraduate theology student. The first part reflects the cultural conflicts arising out of my first year at UTC. The second arises out of my activities while under suspension in 2012. At that time, I was not at all sure I would return to UTC. I did apply for admission to another theological college (Sydney Missionary and Bible College) but when I informed them of my suspension from Charles Sturt University the good Christians there wouldn’t touch me with a ten-foot pole.

  Accordingly, in 2013 I resolved to turn the other cheek by going back to UTC to resume the struggle. From then on, I decided to study part-time, thinking that I might thereby “bore from within” more effectively and efficiently, both in my academic work and in personal interactions with staff and other students. Parts three, four, and five include essays and exegeses submitted the past three years in various courses as well as other materials relating to the micro-politics of studying theology. I leave it to the reader to judge whether the latter half of the book reveals a perceptible process of personal growth and intellectual development, either in the quality of those social interactions or in the depth of my theological understanding. Some formal evidence that may or may not be useful in forming any such judgement is offered at the beginning of the first, third, fourth, and fifth parts of the book where I list courses taken and grades received (using the CSU scheme according to which HD=High Distinction; DI stands for Distinction; CR for Credit; and PS for a bare Pass grade).

  The primary audience for this book will be found in every once-solidly Anglo-Saxon country. It will appeal to the growing numbers of educated WASPs worried by the widening gulf between the “nation” founded by their ancestors and the “state” now beholden only to hostile elites. Many people of British ancestry are already turning back to the traditionalist political ideas of Old England and/or becoming more receptive to neo-orthodox/neo-reactionary understandings of the Old Faith. I hope that Dissident Dispatches will help younger radical traditionalists to rediscover in the lost treasures of an archaic Christian past the inspiration for the spiritual rebirth of the Anglo-Saxon peoples now scattered around an ever-more corrupt, degenerate, and godless world.

  Perhaps, too, this book will encourage some middle-aged and retired people to undertake theological studies in an effort to combat the satanic forces at work not just in the transnational corporate welfare state but also in the globalist churches welcoming a borderless world. Theologically articulate and socially experienced elders could open up second careers as “community organizers” aiming to reconnect atomized Anglo-Saxon communities with their ancestral ethno-religious traditions. Certainly, if left undisturbed by cultural warriors on a mission to restore unapologetically Anglo-Saxon provinces of Christendom, white Protestant churches and theological colleges will remain — if only by default — strongholds of faux-Christian neo-communism.

  For far too long, those who peddle an ostensibly Christian theology indistinguishable from the cosmopolitan pieties of neo-gnostic secular humanism have gone unchallenged. After several years in the theological academy, my educated guess is that those nice, compassionate Christian humanists have become chronically complacent and fatally feminized. They are probably incapable of beating off a concerted, well-prepared, and resolutely masculine attack on the politically correct platitudes of the hive mind controlling their cosmology. Having been schooled to recognize “racism” in any (conscious or unconscious) assertion of white interests, most theology professors will be shocked and offended by the appearance in their classrooms or common rooms of explicitly white Christian students and scholars.5

  The contemporary white Protestant establishment knows nothing of the distinctive bio-cultural evolution of the various European-descended peoples. WASP clerics and theologians, in particular, care not a fig for the unique ethno-religious character of their own people. In fact, they religiously shy away from anyone who voices public support for the collective, ethno-national interests of the peoples descended from the indigenous inhabitants of Great Britain and Northern Ireland. Anyone mourning the decline and fall of Anglo-Saxon Christendom must suspect that the Anglican Church is part of the problem rather than the solution. But such mainline Protestant churches and their affiliated theological seminaries represent more than an ideological obstacle to white Christian ethno-patriots; strategically speaking, they also present a valuable opportunity.

  Given its contemptible complicity in the communistic campaign to collapse the phylogenetic foundations of European Christendom, contemporary “churchianity” can and should be targeted as the spiritually soft and morally flabby underbelly of the anti-white New World Order. Organized Christianity promotes a corporate-sponsored, state-enforced, globalist ideology designed to demonize all manifestations of European (especially German) ethno-nationalism. Simultaneously, pastors and professors alike invoke the recently concocted “Judeo-Christian tradition” to sanctify Jews as the eternally chosen people of God, the archetypical Other destined to suffer for our white Christian sins.6

  The rise of theological liberalism reflects the systematic transubstantiation of spiritually cohesive, culturally creative, and morally courageous Christian peoples into herds of placid grazers disconnected from the blood faith of their ancestors. Liberalism is a chronic, wasting sickness of the soul endemic to the modern age. Edmund Burke saw the writing on the wall in the late eighteenth century. “It is gone,” he lamented, “that sensibility of principle, that charity of honour, which fel
t a stain like a wound, which inspired courage whilst it mitigated ferocity”.7 Unfortunately, Burke and subsequent generations of his “conservative” admirers have paid attention solely to the ideological dimension of the attack by “liberals” upon Christian kingship. Distracted perhaps by misplaced and anachronistic charitable impulses, Christian conservatives often fail to appreciate how easily theological liberalism can be manipulated by unbelievers with quite another, ethno-religious axe to grind.

  The secular humanism born of the American and French Revolutions emasculated Christianity. Church and state were separated where the former was not simply subordinated to the secular agenda of the latter. Such constitutional shifts both confused the ethno-religious identity and adversely affected the bio-cultural interests of the European peoples. Theological liberalism made Christian faith a matter of belief not of blood. Evangelical humanists such as Thomas Babington Macaulay (1800–1859) promoted the emancipation of the Jews in the name of tolerance.8 No longer were Jews required to abjure their own ancient — intensely ethnocentric — blood faith to enter public life. Once Jews were admitted to full membership in the civic cults of European nation-states Christian polities were a thing of the past. In a Parliament open to increasing numbers of Dissenters, Catholics and Jews, even the legally established Church of England became a political orphan of questionable legitimacy. Today all Western, European-descended churches lie prostrate, morally disarmed and spiritually shattered, before a dangerous, determined and enduring tribal enemy hostile to the Christian faith, hope, and charity of our forefathers.

  The term “enemy” may sound harshly in some ears. But who in the formerly “Anglo-Saxon countries” can deny that Jews have sought and achieved ethno-religious hegemony in many spheres of our political, economic, and cultural life now lost to the Christian church?9 Certainly, this book provides clear evidence that, “for fear of the Jews” (John 7:13), academic theology — from conference to classroom — tiptoes carefully around sensitive issues, large and small. From complacently Christological exegeses of the Old Testament to the third rail surrounding the official Holocaust narrative, the slightest misstep can trigger career-ending charges of anti-Semitism. This problem is not, however, peculiar to our circumstances. Jesus Christ himself, having spent forty days in the desert being tempted by Satan (Mark 1:12–13), learned how to preach the Word with the Jewish Question firmly in mind (or so I argue in the last part of the book).