We may have fond memories of the time before the Second World War when pretty, little girls in white dresses attended all-White Sunday schools, and Christianity seemed a bulwark of family values and a foe to degeneracy and indiscipline. We may cherish the tales of medieval valor, when Christian knights fought for god and king—if we can overlook the Christian church’s bloodthirsty intolerance, which stifled science and philosophy for centuries and sent tens of thousands of Europeans to the stake for heresy.
We may even find Christian ethics congenial, if we follow the standard Christian practice of interpreting many of its precepts—such as the one about turning the other cheek—in such a way that they do not interfere with our task. But we should remember that nothing essential in Christian ethics is specifically Christian. Any successful society must have rules of social conduct. Lying and stealing were shunned in every Aryan society long before Christianity appeared. Our pagan ancestors did not need Christian missionaries to tell them how to behave or to explain honor and decency to them—quite the contrary!
Historians may argue the pros and cons of Christianity’s role in our race’s past: whether or not the unity it provided during a period of European consolidation outweighed the loss of good genes it caused in the Crusades and the bloody religious wars of the Middle Ages (and through the Church’s policy of priestly celibacy); whether the splendid Gothic cathedrals which rose in Europe during the four centuries and the magnificent religious music of the 18th century were essentially Christian or essentially Aryan in inspiration; whether Christianity’s stand against the evils of self-indulgence—against gluttony and drunkenness and greed—was worth its shackling of the human mind in superstition or not. One thing already is clear, however: Christianity is not a religion that we can wish on future generations of our race.
We need ethics; we need values and standards; we need a world view. And if one wants to call all of these things together a religion, then we need a religion. One might choose instead, however, to call them a philosophy of life. Whatever we call it, it must come from our own race soul; it must be an expression of the innate Aryan nature. And it must be conducive to our mission of racial progress. Christianity, as the word is commonly understood, meets neither of these criteria.
The fact is that, completely aside from the racial question, no person who wholeheartedly believes Christian doctrine can share our values and goals, because Christian doctrine holds that this world is of little importance, being only a proving ground for the spiritual world which one enters after death. Christian doctrine also holds that the condition of this world is not man’s responsibility, because an omnipotent and omniscient deity alone has that responsibility.
Although some Christians do believe Christian doctrine wholeheartedly, however, most do not. Most instinctively feel what we explicitly believe, even if they have repressed those feelings in an effort to be “good” Christians. Because of this many nominal Christians, even those affiliated with mainstream churches, can, under the right circumstances, be persuaded to work for the interests of their race. Other nominal Christians—especially those who stand apart from any of the mainstream churches—have interpreted Christian doctrine in such an idiosyncratic way that the contradictions between their beliefs and ours have been minimized.
