Orthodoxy

Reflections on my Faith

The majority of my public work is and will remain identitarian in nature, focused on White Advocacy. That’s my calling, my passion, my focus: standing for my extended family of White American kinsmen against the virulently anti-White agenda and its agents. That said, my faith lies at the foundation of my work, and is inseparable from it.

Orthodox Christianity is a truly universal faith, inclusive of even myself. It is my persecutors, not myself, who stand guilty of ethnophyletism, and must answer for their repeated attempts to drive out White Americans from the Church who refuse to disavow their ethnic heritage and identity. Almost exactly a decade ago, I penned the following statement which clarified my position in opposition to neoliberal operatives within the Church whose prerogative is to excommunicate their political rivals.

I reject the heresy of phyletism. Nobody is to be denied entry into the Church, warm fellowship, or communion on the basis of their racial, national, or ethnic identity. The Orthodox Christian Church is Universal, transcending racial, national, and ethnic identities, and each parish must remain a safe harbor for any and all Orthodox Christians.

I reject the sinful notion of supremacism. Humility is a cornerstone of Church Tradition and an attitude of superiority over our fellow man is incompatible with the Faith. I reject racial supremacism, sexual chauvinism, class elitism, and all other worldly attempts to glorify myself at the expense of others. Regardless of our strengths and virtues, which are themselves but gifts from God, we are all equally sinners and penitents unworthy of God’s grace.

I reject the sinful notion of homophobia. A subtle but vital distinction is to be made here between a rejection of the sinner’s behavior and hateful bigotry toward that sinner. We are all sinners, and imagining that this particular sin renders a man or woman uniquely wicked is a prideful and uncharitable approach to the problem. While homosexual behavior must not be tolerated or accepted as anything other than a sin, homosexuals themselves are also God’s children and are not to be persecuted, attacked, or denied their basic human dignity.

I reject the attitude of violence. Defending one’s family, folk, and faith with force may be necessary from time to time, but only after all peaceful means of conflict resolution have been exhausted and a precedent of preferring peace and harmony over strife and injury has been clearly established.

I will abstain from controversy within the Church. Even the smallest and most outwardly homogenous parish contains a wealth of political opinions, personality types, and backstories. It’s vital for the defense of the sacrality and unity of the Church, its Divine Liturgy, its Holy Icons, and its parishioners that undue controversy not be stoked within its walls. I will seek at all times to bring the congregation together in a shared love of Christ rather than pulling it apart along inevitable differences.

I will also be mindful of how my words and deeds outside the Church may bring unwelcome controversy into it. I will avoid appearing to speak on behalf of the Church, making controversial statements about the Church, or intermingling symbolic elements associated with the Church with any controversy I may be involved in outside the Church.

I will respect the authority of the Church, humbly accepting penitence and guidance as it is generously provided. If I have issues, conflicts, and concerns relating to the Church which are too burdensome to silently bear, I will discreetly and respectfully raise them through the proper channels. I will strive to set an example of obedience and will refrain from idle gossip, controversy, factionalism, and squabbling either among fellow parishioners or with clergy.

Looking back on it, it’s odd that I was required by the bishop to add something about “homophobia.” I threaded the needle carefully enough that I can continue to defend the paragraph, but it speaks to the infestation of modern clergy with homosexual activists that they centered that concern. In fact, Orthodoxy in Dialogue, one of the most prominent voices demanding my excommunication, was later excommunicated for trying to groom a young reader in the Church into homosexuality.

A common misunderstanding is the false impression that my Orthodox Christianity is part of some orientalist geopolitical fascination with Russia. It is not. Christianity in Medieval Britain was fully Western and fully Orthodox, seamlessly integrating our pre-Christian traditions with the universal faith through the sublime Arthurian Cycle. I am a “Celtic Christian,” whose Christian faith is the exact faith of my forefathers exactly a thousand years ago.

The Western Church eradicated and “reformed” Christianity in the British Isles in a direction I do not agree with, which was partially (but not entirely) resolved by the Anglican Church. My daily readings are from an “Orthodox Book of Common Prayer,” which is lightly tweaked to align with Eastern Orthodox theological positions. While I am impressed with Eastern Europe and Greece’s preservation of the Ancient Faith, there is nothing Eastern European or Greek about me or my faith.

This confusion is exacerbated by a “hyperdox” subculture of Western converts who lean heavily into Russian and orientalist worldviews and geopolitical framings. I understand why people would presume I’m some sort of hyperdox “duginist” when they learn that I’m Eastern Orthodox, but I’m better understood as a culturally Protestant American Christian who believes that the Protestant contest with Rome finds its resolution in the Orthodox contest with Rome.

This is not to imply that I’m anti-Catholic in the old nativist spirit. I am not. But it is clear to me that the Catholic side of the schism is heterodox and the Protestant Reformation and its myriad denominations are the fruits of the errors of the papal bishops of the last several centuries. I look forward to an eventual reconciliation with Roman Catholics, but no sooner than their errors are corrected.

The Orthodox Christian principles of Symphonia and Ethnarchy are elegant answers to the crises brought about by incorrect Catholic doctrine on the relationship between faith, identity, and politics. Arguments in the West over “separation of church and state” and “globalism” are obviated by correct doctrine. The ecclesiastical structure of Orthodoxy works with rather than against the patchwork of human tribes, nations, and races, and it worked throughout Christendom before centralizing reforms that resulted in an increasingly globalist political agenda in the Western Church.

While I do not compare myself in wisdom or esteem to St. Herman of Alaska, I am inspired by his ministerial approach to the Inuit, one where he worked with rather than against the ethnic heritage and identity of the peoples he sought to baptize into the one truth Faith. By being both an advocate for those people and for the Faith, he brought Orthodoxy to the new world. And it will be through the inspiration of his example that Orthodoxy might finally take hold among White Americans.

I know that many of my readers, supporters, and close friends are Catholic, Protestant, Mormon, folkish, skeptical, and more. I hope to continue earning your support and assure all of you that I respect your convictions and am open to warm and friendly dialogue. To paraphrase Dostoyevsky, if I had to choose between the truth and Christ, I would choose Christ, but I believe that any man or woman who’s earnestly pursuing the truth against the lies and corruptions of the modern world is directionally correct and moving towards both Christ and the Church.