I met a fellow a couple years ago whose testimony, according to the prevailing wisdom, cannot exist: you see, as he told it, he came to Reformed Christian faith through White Nationalism. Not out of, but through.

Now, this is interesting because we have since seen more of this very thing among others. It is not a fluke, but a quantifiable dynamic. And it works like this:

To merely perceive the PC anti-White mania and genocide underway as evil is induction into the Right by default. And so convicted, this apprehension of evil impels a man down an epistemological path groping for the moral framework that provides for the existence of true good and evil, especially with regard to the subject which set him searching in the first place. And as we will show, the initial apprehension of that evil itself confirms the Christian metaphysic uniquely, both as regards epistemology and ethics.

Though he may wander in jungles of egoism, through Youngian forest mist, and across the hardclay wastes of materialism, he keeps coming back round to the border of the great primordial garden of delight where evil was first distinguished, and that dread mountain shaped like a skull — the only place of evil’s authoritative definition and judgment. He finds predication for objective morality and the distinction between good and evil ultimately where our fathers found it — in Christ alone.

Most recently, we saw this very dynamic writ large in Bill Nye and Rachel Bloom’s children’s song “My Sex Junk,” which proved so abhorrent in its denial of distinction that even atheists came out of the woodwork confessing that if such debauchery is the ultimate destination of secularism (and everyone knows it is), man has no choice but to turn to Christ.

So too in regard to the nightmarish Pizzagate scandal. Stefan Molyneux for one has conceded the case many times now — something to the effect that, “If it all comes down to this ultimate choice between rule by an international cabal of literal devil-worshiping, baby-eating pedophiles and their pet acid-attacking, mass-raping Jihadis on one hand, or that old-time Christianity on the other, sign me up with the Big Guy!”

Even arch-atheist Richard Dawkins grants that Christianity is humanity’s only weapon against Islam, and that his own faith — Humanism — has no ethical power against it. He, like many others of his ilk, are coming to speak of Christianity as a ‘survival strategy’ apart from which humans aren’t likely to long survive as a species. Which is but a sterilized way of admitting that Christianity is necessary.

But this is not a matter of anecdote alone. Augustine famously identified in evil itself a hostile witness to the absolute standard of the Christian God. Be it wicked men or angels, or the horrors of the modern dystopia, the very apparent impropriety of a thing breaking with its design testifies by inverse corollary to the objective Good from which it deviates.

The evils besetting our people are in Bahnsen’s terminology, God Himself ‘pushing the antithesis‘, demonstrating the indispensability of God’s order for society through ‘the impossibility of the contrary.’ And as Humanism has eclipsed Christianity at present, some are awakening to the fact that apart from the old world order of Christendom, there is no measure by which to condemn the Nyes, Blooms, Podestas and Abramoviks of the world, nor allow for all the norms of behavior and bonds of fidelity and meaning that make life livable. Men simply cannot live that way. That way lies death on all sides and leaves man without a standard to even appraise life over death.

Beyond anecdote and arguments via negativa is the plain disclosure of Scripture that God segregated the peoples “that they might grope for Him, seek Him, and find Him.” (Acts 17:27)

So inasmuch as a man is given to see the cosmopolitan multicult as nullifying all constraints on evil, the alternative of wholesome identitarian social order finds its own ultimate predication in the Christian worldview alone.

And, if you’ll notice, this pedagogical chain that anchors man’s identity essentially to God’s own identity mirrors the same process toward conversion in the soteriological realm. In both corporate and personal conversion the order of operation is the same:

1) Apprehension and conviction of evil (sin)

2) by reference to the alternative in Nationalism (God’s Law),

3) which, being predicated on the Lordship of Christ alone,

4) forms the ordained means toward conversion of nations no less than men.

This, then, is why Calvin in his Institutes of the Christian Religion identifies national election as the primary means of election for men. Because the Law, having been given as a national covenant, is tied up metaphysically with the life of nations. And thereby the man who is convicted of the error of internationalism is, whether he knows it or not, leaning on the law of God as tutor, and being driven by it, in search of salvation, back to its Author – the Author of our being who engineered man’s social needs and the life communal in accord with the Law that He would issue for the governance thereof. When we witness to a man we speak to his sin and the ways in which he has fallen short of God’s standard to convict him of his need of the Savior; so too with the nation. So the salvation of men and nations occurs by the same mechanisms, as they are magnitudes of the same thing.

Now, I don’t know if Molyneux or Dawkins will ultimately convert, but the fact that so many like them are coming around to confess that the Christian worldview is the only haven they know against social chaos and the death of meaning, is certainly the sort of precursor we expect to see in the process of conversion.

I’m not saying that those making such concessions, or even those calling for a civilizational reprisal of Christendom, are all subscribing immediately to the Heidelberg Confession or reciting the Shorter Catechism; but Nationalists are the only sociopolitical wing wherein affirmative talk of traditional family life, the indispensability of masculinity, femininity, and traditional gender roles, the necessity of Christian hegemony, and even traditional liturgy are normative phenomena. Most within the churches actually demure from confessing historic Christian culture superior to other cultures. Worse, many insist the culture of Christendom was actually inferior to just about all others! And while the majority of churches today encourage careerism for women, facilitate no-fault divorce, support government schools without qualification, promote women to leadership roles, encourage unequal yoking of all sorts, embrace degenerate anti-Christian arts and music, discourage patriotism to family, country, and folk, and even abet the proliferation of other gods over Christ, the Nationalists tend to go the opposite direction on all these things. Which actually identifies them, like the pre-conversion Bereans, as being “more noble-minded” than the post-conversion Cretans who were all “evil beasts”; because the Nationalists have greater commonality ethics-wise with the historic church than do our contemporary pulpits.

Of course, many Nationalists will content themselves with the outward forms of Christian culture, and never attain to the inward substance, but are all the irreverends preaching anarcho-tyranny and the multicult comintern as the gospel or its consequent in any better position? Worse by far, I’d say.

Fact is, Nationalism does not impede the gospel in the least, but rather nurtures it. According to Matthew 28 and Acts 17:27, Nationalism is the fertile soil in which the gospel is meant to flourish. Meantime, the Babelism taken for granted presently in the subverted churches is, by contrast, a “rocky soil” which, allowing for no roots, ultimately chokes out tender shoots. (Matt. 13:1-8)

And there really is no such thing as Covenant Theology apart from the matrix of Patriarchy, Familism, and Nationalism. Because Covenantalism is intrinsically wrapped up with lineage and peoplehood. Which is presupposed even in that essential covenant practice of paedobaptism, for heaven’s sake.

So if the churches are presently averse to Nationalism, we realize that to be a very recent phenomenon at odds with not just Christian history, but the most basic preconditions to Christian order.

Thus the rising trend of Nationalists groping Christward, to the source of all preexisting order and the ultimate predication for it, is to be expected. Because the Covenant is the ultimate precondition to that ordered freedom and identity to which the theodicy of the multicult drives them by default. So of all missionary fields, this is the one most ripe for harvest. And the one entirely ignored by the churches in favor of every other group on earth, no matter how resistant to Christian doctrine and ethics. So much so that the impastors now cast Christian social theory as consonant with that of Antifa! Insane as that is.

I foresee, however, that on account of my acknowledgment of means in God’s election, someone will accuse me of mingling Calvinism with Arminianism or Rationalism. Should this objection be raised, I preemptively refer any such detractors to the Confession:

“As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto.” (WCF 3:6)

And as noted, Calvin identified the primary means of election to be national. (Calvin’s Institutes, chapter 21) Moreover, Solomon argues simply, “Righteousness exalteth a nation; but sin is a reproach to any folk.” (Prov. 14:34) Or, as rendered so concisely in the Septuagint, “sins diminish tribes.”

If Solomon says Nationalism is associated with righteousness and the the reproach and diminution of a race connotes sin, Nationalism is not only consistent with righteousness, but essential. For to have a godly nation, you must have a nation. In spite of the gnostic delusions of our churchmen, this unmovable truth, “the expectation of the nations,” is revealed from heaven to shepherds keeping watch by night, and increasingly, to a generation dispossessed watching the heavens from the heath. And glory to God, as much as Christ came to earth in terms of Nationalism, Nationalism finds its justification in Christ alone.