Christianity has been part and parcel of Western Civilization for a thousand years or longer, so it has also been essential to the creation of identity in the Western World; if so, it may be said to be an essential part of Western man and woman—so to speak. And yet, some Identitarians would like to remove Christianity from Western metaculture because they see it as a foreign religion that drives Western Civilization into decline. That is a misguided caricature of Christianity. It is an unhelpful attitude for Identitarians to have toward Christianity.
Such Identitarians rely on a Nietzschean theory of ethics to make their anti-Christian polemic. For Nietzsche, there is a Master Morality and a Slave Morality. The Master is defined in his or her strength of will, and the Slave exists only in opposition to the Master. The Slave seeks to legitimize his or her weakness by deifying supplication and humility. The Slave Morality seeks to lower the Master to the level of the Slave. In so many words, egalitarianism is the morality of the Slave, and nobility is the morality of the Master. It is argued, then, that Christianity is a Slave Morality. For these critics, Christianity carries the “slave mentality” of the Jews, dissidents of whom formulated the Christian religion. The deification of weakness within Christianity is perfectly evident. Christ is God who enters Earth to be tortured and killed, so Christ is the Master who becomes the Slave. His disciples meet the same death with the promise of eternal life. Other Christians are told to endure suffering and not seek revenge because “the last shall be first.” The Christian mythos, then, rewards people based upon how well they lived as slaves. Slaves can’t defend themselves, so nor can a Christian nation. These Christian nations become self-flagellating and ethnomasochistic. Thus, argue these critics, Western nations to survive must abandon Christianity.
Christianity as a Slave Morality may be perfectly accurate insofar as theology, but theology is not the whole praxis of a religion. Religions adapt based upon the culture in which they exist. Such an adapting nature of religions can be easily seen in how differently Christianity acts in different places. In parts of the world that have been infected with Hollywood leftism, Christianity is ultra-modern and politically correct. There are female priests. Homosexual marriage ceremonies are performed by clergy. And slavery, in spite of no biblical condemnation, is denounced as sin. That means that Western Christianity simply mimics liberal cultural hegemony. Elsewhere, however, none of that is true because those places have cultures that have different values and act differently. And such adapting nature is not limited to Christianity because it is also seen in Islam. Shia and Sunni Islam exist in different cultures, so they act differently. Shia extremists tend to be national (e.g., Iranian Mullahs), and Sunni extremists tend to be internationalist (e.g., Al Nusra or Al Qaeda). Also, Iranian Islam has a lot of Zoroastrian customs integrated into it to appeal to Persian culture. Such Zoroastrian customs will not be found elsewhere in the Islamic religion. Religions simply act as the culture in which they exist.
It is surely true that Christianity and Islam have innate mystical or metaphysical teachings for some people, but understanding such teachings takes time and intelligence. Most people have neither the time nor intelligence to understand such teachings, so religion for them functions as a part of their identity. For them, their religion makes an in-group versus out-group distinction; that is, believers are ‘in’ and non-believers ‘out.’ Because all of Europe eventually was Christianized, this distinction unified Europe in a common cause and purpose (i.e., Christendom) before the significance of race had been made obvious to Europeans in the 19th century through interactions with Sub-Saharan Africans. That is Christianity functioning as a civilizational religion. As a civilizational religion, Christianity is not harmful.
If it is not harmful, curious minds want to know if it is necessary at all. Instead of believing in religion, perhaps Westerners could believe in rationality to answer life’s questions. However, if the masses can hardly understand basic religious theology, it is highly improbable that the masses would understand the complex theories of the secular existential philosophers. The choice of belief, then, is not between religion and reason; but, rather, it is between religion and nothing. If nothing is chosen, then people believe in nothingness. People believing in nothingness will make society nihilistic because society is a human ecosystem; a person can do nothing, not even think, without affecting someone else. A nihilistic society is atomized and has no will to live, so it is overtaken by other societies that do have wills to live. Belief in religion is rising everywhere in the world but the Western World, so the Western World is in that atomized condition today. The apathy is plain to see with which the average Western man or woman witnesses the destruction of their civilization. The average Western man or woman obviously does not want to die personally, but they do not care if their race or nation dies because they perceive of their existence only in themselves. That is the opposite sort of society that Identitarians would like for the Western World to have. Thus, the Western World must have a religion.
Many ideas that are generally considered inseparable from the Western imagination were created in small or large part by Christianity because of Christianity’s long reign as the civilizational religion of the Western World. Common Law mimics the relationship human soul to the Christian God. Equality under the law mimics the Christian concept that all are equal in the eyes of God. Even the concept of secularism comes from a Christian concept because Christianity holds that the state and the church serve different masters and therefore must be separate; that is contrariwise to Roman law, in which the emperor is also the pontifex maximus (i.e., the most powerful priest). Metaculturally, for Westerners, it is inescapable to be Christian in some sense.
And yet, it would be deceptive to pretend that Christianity is ipso facto the only force that shaped the Western World. The Western World was shaped by a triad of (1) Greco-Roman culture, (2) Christianity, and (3) indigenous Pagan traditions. Identitarians should seek a balance within the triad insofar that neither Christianity nor Paganism dominates the other because, if one dominates, the other can’t exist within the triad. And without all three present, the civilizational fabric of the Western World does not exist. In metacultural terms, all that separates “Slavic-Orthodox” civilization from Western Civilization is the former was not under the influence of the first of that triad, so each of the three forces of the triad is essential to Western identity and survival in modernity.
Pagan Europe was incessantly at war with itself because Europe’s different Pagan faiths divided Europe, but Christendom was able to unify Europe. Even though Christianity replaced the various Pagan religions in Europe, Christianity was indeed able to maintain the aesthetic elements of Paganism, so Christianity morphed into a Pan-European religion. A blogger at Pathos explains this process:
“… even as Christians attempted to destroy ancient paganisms they also found that they couldn’t quite quit those very same paganisms. Pagan holidays became Christian feast days. When a form of folk magic was found useful it survived, though sometimes modified to fit the new context. The story of Jesus and the letters of Paul were all written in Greek, a pagan language, which meant Greco-Roman (pagan) ideas were put it into its texts, ideas that the Jewish Jesus would have never agreed with.”
Moreover, as a civilizational religion that highly influenced the development of the Western World, Christianity was centrally used as a force in nationalistic movements that unify Westerners within their respective nation-states as an important part of identity. The Christian monarchies of medieval Europe declared that the king was an agent of God. The laws of the nation are the will of the king. Accordingly, to disobey the law is equivalent to disobeying the will of God; and, contrarily, serving the king is equivalent to serving God. Also, Christianity is used as a distinction between ‘us’ and ‘them’ in the Islamic invasion of Europe, so medieval Europe’s Christianity is a mechanism of nationalism.
In the 19th century and after, however, Westerners’ interactions with non-white peoples allowed them to understand the biological differences they had with such peoples. These differences are scientifically measurable, so Westerners no longer need Christianity as a way to distinguish between themselves and others. White nationalism becomes secular, but Christianity remains a part of the Western World’s metacultural imagination. If Christianity is inseparable from the Western imagination, then Westerners are stuck with Christianity. Christianity is a part of the Western World, so it is a part of us. Until there is a viable alternative to Christianity, in spite of all its theological flaws, Christianity should be accepted as the civilizational religion of the Western World.
All in all, this shows that Christianity is not an enemy to Identitarianism. The specific theological teachings of religion are not important because religions are malleable things that only act like the culture in which they exist. Christianity became a European religion by adopting a pagan aesthetic, so it is the Western World’s civilizational religion. In the medieval period, Christianity is how Westerners distinguish between them and others; it is a mechanism of nationalism that allows for an in-group versus out-group distinction. And yet, in the 19th century, racial scientists discover biological differences between Europeans and non-Europeans. That advancement means that Christianity is not needed as a way to distinguish between ‘us’ and ‘them,’ but Christianity remains a part of the Western imagination because of its long-standing presence as the civilizational religion. Moreover, Christianity provides transcendence to the masses that are not able or willing to comprehending complex existential philosophies. Transcendence is needed because it provides collective purpose to societies that are atomized and dying. There is not yet an alternative civilizational religion that is comparable to Christianity for the Western World.