Antebellum: Joyful Times Before the Storm

– 15 May 2017 –

Barzillai “19th Century” Bozarth:

So often the memories of times before a great calamity are colored and distorted by romanticism and nostalgia. It is easy for one to remember golden years filled with prosperity and happiness, all the more heavenly in contrast to the horrors and deprivations that followed.

Yet, in cases where a nation was destroyed, its society uprooted and forcibly transformed, the years preceding such revolutionary changes unquestionably experienced more prosperity and stability and innocence than the bleak years that followed. This was true in the French and Russian revolutions, and it was true for the South in the American Civil War. The following letter demonstrates this fact.

In this letter, written sometime between the years 1850 and 1856, an unknown woman using the pseudonym “Kate Cunnyngham” describes her light-hearted experiences at a fox hunt in rural Tennessee. Several of her letters, which detailed her travels throughout the antebellum South, were compiled in the book The Sunny South, or The Southerner at Home: Embracing Five Years Experience of a Northern Governess in the Land of the Sugar and the Cotton, published in 1860.

Mr. —

Have you ever been fox hunting? If you have, you have seen very respectable, rough and tumble enjoyment ; if yon have not, there are yet before you certain experiences.

I have already spoken of the fine, broadly spread landscape, visible from the portico of Overton Park Lodge. In the late autumnal months when the crops are well gathered, and there is nothing to trample down in the fields, this wide landscape is converted into a vast fox hunting ground, full eleven miles across. By concert the neighboring planters open their fences with many a gap across the country, and so a clear ride of ten or twelve miles is left free to the adventurous huntsman or huntswoman.

Two evenings ago as I was about to mount my beautiful dapple mule, (don’t laugh at my mule, for it is the dearest little fellow with ears like velvet, and feet and fetlocks like an antelope’s, a special gift to me for its beauty and gentleness, from Colonel Peyton,) to pace down the avenue to the turnpike, I was surprised to see suddenly appear in sight a party of seven young gentlemen. They were riding at top speed, and in great glee, and all came dashing up toward the villa at that rapid rate the Tennesseean loves to ride.

“Ah, my boys,” cried the colonel, “who was about to ride out with me, removing his foot from the stirrup, while I hesitated whether to remain on the flight of steps or fly from such a battalion. “Don’t go, Miss Kate. They are only some of the young fox hunters come over to make preparations.”

And before I could escape—

“Miss Conyngham, gentlemen!”

The young men, who drew up their horses on seeing a lady, lifted their caps and hats, and I was struck with their general appearance; four of them being fine-looking, yet dressed in blue linsey woolsey, with boots pulled on over their pantaloons; and the other three in thick coats and caps, or broad felt hats slouched behind—a very common head covering in these parts and not unpicturesque.

Every young man was armed with a gun, and attended at least by two dogs, and beautiful creatures some of them were —not the young men, Mr. —, but the hounds.

“Well, colonel, we have come over to settle upon the day,” said one of the young gentlemen.

“That is right! I like to see the rising generation prompt to engage in such noble sports. I think that the day after to-morrow we will give Reynard our compliments in person. I will have my men ready, and if you will meet me at the edge of the wood, by the lion’s head cliff, at six in the morning, we will do our best for a day’s sport.”

“We’ll be there, colonel,” was the response; “and then we shall stand a chance of bringing down a deer or two,” added one of them. “I saw one on the ridge by the creek as I rode over.”

“No doubt we shall see plenty of sport. And you must accompany us, Miss Kate,” added the colonel turning to me, as I stood with the bridle of my mule in my hand, trying to check his restive movements, for the prancing horses of the young men fired his ambition to prance too.

After suffering myself to be urged a little by two of the young gentlemen, I consented to join the party, if other ladies did so. The cavalcade then escorted us to the gate of the main road, and the horsemen separated each to his own home; while the colonel and I took a forest road, that, after a league’s windings, came out near the villa. As we rode, the colonel entertained me with a great many anecdotes of hunting, from Bruin to the Hare. As we approached the mansion on our return, the avenue was temporarily blocked up by not less than fifty slaves of both sexes; for it was now twilight, and they had just completed their day’s work, and were wending their way to their village, or quartier.

The women carried hoes upon their shoulders, and trudged along, some dull, and with expressionless faces, others laughing and singing. The men, I remarked, were more cheerful than the women, and had more lively countenances. One and all were clad in their coarse white cloth, known as negro cloth— the men with straw hats and the women with handkerchiefs upon their heads. I have not yet seen a negro woman wear a bonnet on Sundays, it is only a gayer kerchief.

As we passed, they drew up on each side of the narrow road for us to pass—the men all taking off, or touching their hats, and replying with a smile to their master’s salutation of “Good evening, boys!” and the women—some of them, slightly nodding, but without the smile. One of them had a huge cotton basket upon her head.
“Peep into it,” said the colonel, as I rode by. I did so, and beheld four little cunning black babies!—they were nestled together, and quite naked. These babies had been taken by their mothers to the field, and while they were at work, were placed under the care of the girl who had them in charge.

I am already getting reconciled to slavery, since I find that it does not, in reality, exhibit the revolting horrors I was taught in the North to discover in it. There are many things to admire and to interest one in the social and domestic condition of the slaves, and I am almost ready to acknowledge that the African is happier in bondage than free! At least one thing is certain: nearly all the free negroes I have ever seen in the North were miserable creatures, poor, ragged, and often criminal. Here they are well clad, moral, nearly all religious, and the temptations that demoralize the free blacks in our northern cities are unknown to, and cannot approach them.

Even many former slaves looked back on their lives before the Civil War with nostalgia, to the point where their narratives are discounted today. In reality, most of them lived harder lives after the war.

As we drew near the front of the villa, my mule, not liking the shrill cry of a superb peacock, which conceived the idea of welcoming us with a song, and a resplendent unfolding of his prismatic-eyed tail, started to run with me at top speed. I am a tolerable rider, and as I could not fall far if I were thrown, the mule being so little and low, I did not feel half the alarm the colonel manifested for my safety, who began to ride after me; when finding his horse only gave fresh impetus to the speed of my mule, he drew rein, and called to a negro man to stop my career. But the mule was not to be stopped. Instead of taking the carriage-way, he bolted across the lawn, and made straight for the stable. To stop him was impossible. I found I might as well pull at a granite column as at his jaws. The door of his stable was open, and I saw that he would only stop at his crib. I measured the ground to spring to it, but the dreadful idea that my skirt might entangle with the horns of the saddle, deterred me. In another moment the stable was reached! The door was open. I threw myself forward, clasped neck and mane, and stooping low went safely in with him. The suddenness with which he stopped at his manger, tossed me into the rack, out of which I was taken unhurt, and with many a joke and laugh upon my mule race. But a mule race is not a fox hunt, you say! Bide a wee, sir.



Ingraham, J. H., “Letter VII.” The Sunny South, or the Southerner at Home, Embracing Five Years’ Experience of a Northern Governess in the Land of the Sugar and the Cotton, 56-60. Philadelphia: G. G. Evans, 1860.


Cycles and seasons govern collective human behavior, whether they are irregular economic cycles from decade to decade, or the lifespan of a nation or civilization across the centuries. Likewise, some primeval force seems to take hold of a people once every human life-span or so, a force that drives a people to stand up and fight their enemies, to die if they have to, to declare that the time for compromise has reached its end because further concessions will ultimately destroy who they are as a people. Sometimes the people aim their wrath at enemies outside the gates, sometimes at the enemies within.

We are living in the cusp of such a time today. Traitors and parasites rule over the white nations of the West. They seek our displacement as a people at the very least, and they are setting the world stage for another fratricidal world war to cement their power. And the white people under their rule remain almost hopelessly confused and divided, ready to kill each other because the time for compromise has reached its limit. The lines are being drawn.

In perhaps months, or maybe a few years, the blood of thousands or millions will flow. And in the years after this season has passed, when whatever remains of the nations struggle to rebuild, the survivors will look back on today’s opulent, relatively peaceful, and carefree years as a golden age. And in many ways, in comparison to the future, maybe these years will actually be golden ones.

As we prepare ourselves for the battles to come, I recommend that we take the time to give thanks for our families and good friends, for the decent people that still exist out there, for good health and good hospitals, for our plentiful food and clean water, and every other joyous and fragile thing that we tend to take for granted. Let us appreciate them while we can.

May the Lord have mercy on us all.


Awakening in South Africa: Campus Unrest Expressed in the ‘Open Stellenbosch’ and ‘Rhodes Must Fall’ Protest Movements


– 16 September 2015 –


Patulcius-sqBlack students across South Africa are suddenly angry over their lack of authority over their country’s universities:

The protesters’ rallying cry is the need to “decolonize” the university. They are calling for more black faculty members, continued affirmative action policies to increase the number of black students, and a curriculum that is less Eurocentric and more African-oriented.

“It’s a combination of national, political unresolved issues and the students’ own personal search for issues of identity and meaning,” said Xolela Mangcu, an associate professor of sociology at the university and one of the national leaders in the debate over transformation in higher education. . . .

. . . Here at the University of Cape Town, widely considered the continent’s best institution of higher learning, discontent among black students had been brewing for years. But the recent protests here — as well as elsewhere in the country — were set off by an unusual act of defiance.

In March, a student threw excrement at a statue of Cecil Rhodes, the British imperialist who donated land to the university. Students here and elsewhere call their movement “Rhodes Must Fall.”

The statue, at the heart of the campus, had long been the object of student protests. But things were different this time.

Dr. Max Price, the vice chancellor of the university, said he had been surprised by the enduring reaction against the statue, given that earlier demonstrations had fizzled.

“It tapped into — and a statue was a perfect way of articulating — the sense of alienation that black students feel on this campus,” he said. “The culture of the place feels white. The architecture is a European, Oxbridge architecture. Obviously, the language of instruction is English. The culture of what’s held up to be excellent universities and excellent science, and what we emulate and aspire to be, are the Ivy League universities and European universities.” . . .

. . . The movement has held together, at least for now. The students realized their first goal by pressing the university to remove the statue of Rhodes. A few days later, though, students woke up to see that a shadow had been painted on the ground, as if cast by the fallen monument.

Students in the mostly Afrikaner Stellenbosch University also demand that the traditionally Afrikaans-dominated school teach more classes in English or African languages and increase the number of black students and staff.  They’ve created Open Stellenbosch to advance these goals, and their documentary Luister shows the interviews of a bandwagon of whining students who feel oppressed by the school.


Blacks demand more control of South African institutions, but they expect whites to keep paying for them.

Why are these protests happening now?

Young black people in South Africa born after—or shortly before—1994 see no value in the compromises that Mandela and his ANC won from F. W. de Klerk and the National Party to end white rule.  Blacks at the time got almost everything they wanted, and middle income whites got screwed, but the black leaders were wise enough to know that they needed whites to run the economy and the university system.  That truce has more or less held ever since, and South Africa remains the second most prosperous country in sub-Saharan Africa (after Nigeria).

But now young blacks demand a greater share of the economy and the university system, seeing the current system as unfair.  South Africa is an overwhelmingly black African country after all, so perhaps they have a point.  In fact, it’s a polyglot country of black, white-English, white-Afrikaner, Indian, and Coloured (Mixed-race) nations.  Blacks themselves are divided into Zulu, Xhosa, Sotho, Tswana, and several other nations.  No single group can totally dominate the country, though the Zulu are the largest of the ethnic groups at 23%.

Whites do have a disproportionate influence over South Africa’s economy, government, and education.  It’s easy for angry South African blacks to look at whites in the same way that many of us disgruntled nationalists in the West look at Jews: as exploiters of our country who work against our own interests to advance their own.

Of course, there is a difference between what Western nationalists want and what these angry South African blacks demand: most of the blacks don’t want whites to simply leave them alone to run their countries.  Nor do they want to create their own institutions and businesses to compete against the whites’.  These activists want power and prosperity to be handed to them through imposed quotas, amounting to less whites and more blacks.  Black Economic Empowerment, which has gradually ruined South Africa’s infrastructure, doesn’t go far enough for these students.

Yet the whites must stay in South Africa because they owe blacks for apartheid.  The South African media beseeches whites to work hard and pay their taxes, and don’t worry about the attacks on their culture or the stripping of whatever influence they still have on society.  Or the robberies and the murders.

(Many white students evidently approve of these black student movements, guessing by their presence in many photos of these protests.  Do they know that they are willing accomplices to their own eradication?  Maybe they feel so guilty that they see no further value in themselves as a distinct people.  Looking closely at these whites, most of them have that dim, blank-faced and placid smile as they watch, the one that they plant on their faces in the presence of blacks to show how un-racist they are and to hide their discomfort.  I recognize it because I used to wear that placid-cow mask myself.  Meanwhile the blacks have an open intensity, either of anger or joy, in their faces.  It’s not going to be pretty for these white cattle in the coming years.)


Dim, placid smiles on the whites’ faces to hide their discomfort. Open, intense faces, either joyful or angry, on the blacks’. Will the whites relearn their own intensity before they can be slaughtered like cattle?

South Africa’s welfare depends on white peoples’ money.  Yet, how can whites keep society moving if they can’t find employment?  How will whites remain experts in advanced fields of study if there is no room for them in the universities?  Why will they sacrifice for a country that hates them?

South Africa’s blacks seem confused on this issue.  Can they rule themselves or not?

Of course, we all know the answer to that.

If history is any guide, the country will see more student activism, more street protests from angry black workers and militant students, and more white organizations will meekly cave to black demands.  The government, pandering to this youth, will impose more social and economic justice, which will only drive more qualified whites to abandon the country or force them to join the growing number of poor whites who live in shanty towns.  Crime rates will rise in an already crime-ridden land, and attacks on whites will increase in number and ferocity as well.  All the while, the economy of South Africa will steadily weaken in proportion to its growing share of black empowerment.

And maybe through all of this, the Afrikaner people will rediscover their own nation in time to survive.

Is Russia on the Verge of a Christian Awakening: The Rise of Radical Orthodoxy and Dmitry Enteo’s “God’s Will”


– 25 August 2015 –


Patulcius-sqIncreasingly energetic actions and protests by Orthodox Christian groups in Russia such as the Union for Orthodox Citizens, the Movement in Support of 200 Churches, the Movement of 40 by 40, and God’s Will suggest the beginnings of a new spiritual awakening in that country:

An article in the current issue of Sovershenno Sekretno asks whether there is a line between Russian Orthodox Church activists and those who engage in pogrom-like violence. It concludes sadly that there is not — and that church activists and those engaged in attacks on other groups are increasingly one and the same people.

The monthly’s Dmitry Rudnyev writes that he decided to focus on this issue after the fights between those who want to build more Orthodox churches in Moscow and those who oppose these being put in what are now public parks and Father Dmitry Smirnov’s shutting down of a concert that he said was disturbing prayer.

Such incidents, he continues, “are taking place ever more frequently, and the causes which generate among Orthodox [activists] such an incommensurately stormy reaction are becoming ever more varied.” That raises the question as to why Russian Orthodoxy has “suddenly acquired hysterical aspects” and seems to be trying to find occasions to be upset.

“Five to ten years ago, the phrase ‘Orthodox radicalism’ would have elicited a condescending smile,” Rudnyev says. “Today however, this has become one of the realities of Russian religious life.” So far, “thank God,” it hasn’t claimed human victims in the way that nationalist or Islamic radicalisms have,” he said.

“But the problem of radicalism in the church exists,” he continues, “and today people talk about it in a serious way.”


Orthodox militias such as United Fatherland are active in the Ukrainian civil war.

Spiritual Awakenings

I am convinced of the overall accuracy of the generational theories of Strauss and Howe, in which world events affect different generations in different ways based on their respective ages at the time of those events.

In the case of Russia, the time is arriving when a new generation of youth are starting to come of age who have no memory of the collapse of the USSR and Russia’s subsequent miserable economic strife.

Spiritual awakenings are often messy affairs as compared to the previous “high”, a high being the time that society has restored order after a great war or crisis.  From Strauss and Howe’s The Fourth Turning:

An Awak­en­ing ar­rives with a dra­matic chal­lenge against the High’s as­sump­tions about benev­o­lent rea­son and con­ge­nial in­sti­tu­tions. The outer world now feels triv­ial com­pared to the inner world.

New spir­i­tual agen­das and so­cial ideals burst forth—along with Utopian ex­per­i­ments seek­ing to rec­on­cile total fel­low­ship with total au­ton­omy. The pros­per­ity and se­cu­rity of a High are overtly dis­dained though covertly taken for granted. A so­ci­ety searches for soul over sci­ence, mean­ings over things. Youth-fired at­tacks break out against the es­tab­lished in­sti­tu­tional order. As these at­tacks take their toll, so­ci­ety has dif­fi­culty co­a­lesc­ing around com­mon goals. Peo­ple stop be­liev­ing that so­cial progress re­quires so­cial dis­ci­pline. Any pub­lic ef­fort that re­quires col­lec­tive dis­ci­pline en­coun­ters with­er­ing con­tro­versy. Wars are awk­wardly fought and badly re­mem­bered af­ter­ward. A eu­phoric en­thu­si­asm over spir­i­tual needs eclipses con­cern over sec­u­lar prob­lems, con­tribut­ing to a high tol­er­ance for risk-prone lifestyles. Peo­ple begin feel­ing guilt about what they ear­lier did to avoid shame. Pub­lic order de­te­ri­o­rates, and crime and sub­stance abuse rise. Gen­der dis­tinc­tions nar­row, and child rear­ing reaches the point of min­i­mum pro­tec­tion and struc­ture.

Other awakenings from the past include the Revolutions of 1848 in Europe, the Progressive Era in the United States from about 1880 to 1910, and the 1960’s Consciousness Revolution.  Now perhaps Russia is beginning their own new spiritual awakening.


1960’s radicals wanted to overturn the spiritually sterile white, Christian establishment of the 1950’s. Why wouldn’t the radicals of today’s Russia want to overthrow the sterile social Marxism of today just as their fathers overthrew political Marxism?

A Rising Generation in Russia

Most people in Russia support Vladimir Putin because he restored order and relative prosperity to Russia after the chaos and exploitation of that country in the 1990’s. Now we have a generation who is reaching college age who have little or no memory of the difficult times that their parents endured. Many of these young people see their society being constantly attacked by foreign forces that would undermine their spirits with “madness and abomination”. They might see the secular order of Putin’s Russia as lacking enough spiritual enlightenment to stop these evil forces for the sake of peace, order, and prosperity. If a large portion of this generation embraces the fundamental teachings of Orthodox Christianity and desires to restore the religious foundations of Russia, then they might well try to put an end to the cultural and spiritual filth gushing into Russia from the West, and they might also threaten the balance of order carefully established during the 2000’s and 2010’s.

Russia has little history of individual liberty and democratic government, but they do have a history of spiritual mysticism and of following strong leaders, be they religious or civil.

From Culture Smart! Russia:

“Bez tsarya v golove”—“with­out a tsar in his head”—is a Russ­ian say­ing about some­body who does not know what he is doing. Or, rather, who does not lis­ten to the tsar telling him what to do.

In the nine­teenth cen­tury even Russ­ian lib­er­als cited au­toc­racy as one of three foun­da­tion stones of the Russ­ian state, to­gether with spir­i­tu­al­ity and a com­mu­nal spirit. The tra­di­tion of a pow­er­ful leader, be it a tsar or a pres­i­dent, is still strong in Rus­sia today.

Al­though the Russ­ian pres­i­dent often re­peats that he would like the pub­lic to see him as a per­son they have hired for the job, opin­ion polls show that he is pri­mar­ily re­garded as a fa­ther fig­ure, as some­body who pro­vides ma­te­r­ial ben­e­fits and who dis­ci­plines or pun­ishes cor­rupt civil ser­vants and thiev­ing oli­garchs.

Un­for­tu­nately, the Russ­ian au­to­cratic tra­di­tion was often based on the rule of fear, as in the reigns of Ivan the Ter­ri­ble or Peter the Great. The per­va­sive­ness and in­ten­sity of fear reached its nadir dur­ing the bloody regime of Joseph Stalin, and this fear and the ne­ces­sity to obey or­ders cre­ated a fun­da­men­tal con­tra­dic­tion in the Russ­ian at­ti­tude to au­thor­ity.

“A peas­ant will lis­ten to what the mas­ter has to say, but will do it his own way,” says a Russ­ian proverb.

“The po­lit­i­cal regimes change, lead­ers with dif­fer­ent tem­pera­ments and in­ten­tions come to power, po­lit­i­cal sys­tems get re­placed, and yet there is one thing, that re­mains con­stant in Rus­sia: the power is al­ways “them,” and the peo­ple are al­ways “us,” writes the Russ­ian philoso­pher Shapo­valov.

These con­trast­ing at­ti­tudes, re­spect for and sup­port of the top “fa­ther fig­ure” and total dis­re­spect for law and au­thor­ity, are yet an­other Russ­ian con­tra­dic­tion.


The Russian President is “pri­mar­ily re­garded as a fa­ther fig­ure, as some­body who pro­vides ma­te­r­ial ben­e­fits and who dis­ci­plines or pun­ishes cor­rupt civil ser­vants and thiev­ing oli­garchs.”

Dmitry Enteo and “God’s Will”

One strange leader called Dmitry Enteo has been making headlines in Russia since 2012 through his public stunts against anti-Christian art, anti-Christian laws, and pro-abortion, pro-homosexual activists. He is the leader of the Orthodox activist group “God’s Will“. (Here is Google’s English translation.)

Enteo’s followers, about 500 in all in twelve Russian cities, are mostly young men and women in their twenties, like Enteo himself.  This is contrary to most current religious movements in the United States, which seem to have a high representation of older people, particularly Baby Boomers.  A Christian movement full of young people is one that points the way towards a spiritual awakening.

Most recently, Enteo has made Russian headlines for his attack on a museum that displayed anti-Christian art.  On August 14, Enteo and eight or nine followers visited a museum exhibit of underground art from Soviet times, including several that mocked or blasphemed Jesus Christ, the Virgin Mary, and John the Baptist. Enteo and his followers smashed up some of the particularly blasphemous pieces, refusing to leave until the end of the exhibit. Police, however, arrested them and ultimately charged Enteo a token fine of 500 rubles (about $7 US), a fine that Enteo vows he will not pay.

This is one of the interesting aspects of these God’s Will protests, the fact that the ruling authorities are either letting them go or giving them token punishments. Good for Russia!


Dmitry Enteo and his supporters praying at the walls of the Moscow City Court while it heard appeals against the sentence of Pussy Riot.

I had a difficult time learning about Enteo, as almost all of the articles about him and his movement are in Russian. Google Translate interpreted these articles rather poorly.

The following is a cleaned-up translation of Enteo’s article from the Russian site  It’s likely that I made several small mistakes in interpreting Google’s mess, but the overall facts should be correct:

Dmitry Tsorionov (b. February 13, 1989), also known under the alias Dimitri Enteo or just Enteo, is a Russian Orthodox activist, the founder of the movement “God’s Will”, and a member of the Prophet Daniel Orthodox Missionary Movement. He is known for his outrageous and provocative actions, which involve many militant actions estimated by human rights activists to be illegal. As a young-earth creationist he considers unscientific the theory of evolution.

Dmitry Tsorionov was born on February 13, 1989 in Moscow (according to other sources – in North Ossetia). His Mother was Russian and his father was an Ossetian. By his own request, in 2012 he graduated from the Moscow State Institute with a degree in economics and served in the Airborne Forces of the Russian Federation. He also studied at the correspondence theologian school at Saint Tikhon’s Orthodox University, where he was expelled for academic failure in August 2013. In 2010 he converted to Orthodoxy [from “neo-Buddhism and Hinduism“], at about the same time joining the “Prophet Daniel Orthodox Missionary Movement.” As of 2014, he was unemployed.

Dmitry Tsorionov advocates a theocracy, believing that the Bible has in itself the answers to all current challenges of our time.  He opposes scientism, is a young-earth creationist and a geocentrist, believing that all heavenly bodies revolve around the earth, whose age is 7522 years (2013).  He calls the theory of evolution an unscientific and unproven theory, advocating the abolition of its teaching in schools. He is a staunch opponent of abortion, convinced that human life originates at the time of fertilization. He opposes the propaganda of homosexuality, considering the latter a disease and calling it “sodomy”. Enteo’s followers call themselves Orthodox missionaries, considering Orthodoxy the only true Christianity from which all other Christan religions flow. Infidels and their supporters are wrong. Enteo supports the deputy Vitaly Milonova. In an interview he said that he positions himself as a civic activist, and that the actions of his organization are not beyond the law.

Promotions and actions
Dmitry “Enteo” is known for his outrageous and provocative actions and deeds. Some of them, according to the people affected by them, as well as human rights defenders, are against the law.

On August 27, 2012 in the Paveletsky railway station in Moscow, Enteo and a group of supporters approached a young man inside the train and tore off his T-shirt with the image of punk band “Pussy Riot” [the image showed a derogatory depiction of the Virgin Mary]. Activists attacked a supporter of the group, shouting, “Holy Rus, keep the Orthodox faith! So it will be with any scoffer!” Video of the action was published on YouTube. The owner of the T-shirt, Alex Myslivets, went to the police, where they refused to initiate a criminal case, citing lack of evidence under article “Deliberate destruction or damage of property” due to the fact that the material damage amounted to 800 rubles, too small for the initiation of proceedings under this article. Also, the police had not seen in the actions of the activists a gross violation of public order, socially dangerous action, degrading treatment of citizens, or religious hatred, and they referred to the lack of witnesses of the incident. In turn, Paul Pins, Chairman of the Human Rights Society “Agora”, commented on the situation, pointing out that in the jurisprudence of these attacks, they qualify as robbery. The South West transport prosecutor’s office in Moscow later deemed the decision not to institute criminal proceedings illegal and cancelled it, the case for an additional test.  Subsequently Enteo said in an interview that ripping the T-shirt was not an action, but it was his “personal act as a citizen and as an Orthodox believer” with the act described in the following words: “I believe that this is a normal reaction of any normal citizen, for whom God and His Mother is a real person.”


The shirt in question.

On the same day, 27 August 2012, Enteo entered the Moscow theater documentary play “Theatre.doc” with a group of supporters where they tried to disrupt those who were there at this point in the show, which was dedicated to the cause of Pussy Riot.

The next day, shortly before midnight Enteo and his followers entered the museum of erotic art “Point G”. One of the protesters carried a book with an Orthodox cross on the cover, the other a package with a brick. A participant of the action recorded the event on an iPad. Activists demanded to see the museum director Alexander Donskoi, who was at the time in Arkhangelsk. Without waiting for the Director, Enteo handed the brick to the museum administrator who perceived this as a threat to his own life. Enteo explained his action by the fact that he was outraged by the abundance of advertising from the museum, including distributing leaflets to young children, and the “donated” brick is interpreted as a symbol of the crucifixion and repentance. Don in an interview denied these claims, stating that the museum is located in an inconspicuous place, and the flyers, in which there is a sign of the age limit “18+”, were handed out only to adults.

August 17, 2013, activists of the movement “God’s will”, headed by Dmitry Enteo participated in the dispersal of an unauthorized procession of the Pastafarians in Moscow, called “Pasta course.” Enteo’s marchers squirted ketchup on the marchers, accompanied with curses. The procession was also met with riot police who arrested eight marchers. The Pastafarians that were squirted with ketchup went to the police.

On Thursday, November 28, 2013, Tsorionov and companion Mila Yesipenko tried to disrupt the play “An Ideal Husband” directed by Konstantin Bogomolov, who was walking in the Chekhov Moscow Art Theater. Coming on the scene at the time of the prayer of the homosexual priests, the activists began chanting “Do you not understand?” “This is sacrilege” and “Stop”.  As a result, they were expelled from the theater by security guards. Some spectators applauded the instigators. The General Directorate of the Ministry of Interior of Russia in Moscow announced the arrest of two young men for disorderly conduct at the theater. In an interview with Argumenty i Fakty Enteo said in a statement that he considered it an insult to the feelings of believers, and that this led him to his attempt to ruin the play. The activist also initiated a petition for its ban.

In the evening of February 20, 2014 Enteo, in the company of another young man, presumably another member of the movement “God’s Will”, Alexander Fomichev, entered the Moscow Museum of History of the Gulag where they attacked bookshop officer and Orthodox believer Dmitry Davydov. A surveillance camera captured Tsorionov spitting at the employee of the museum, while a second young man walked around the counter, behind which the employee stood, and began to beat Davydov. According to the testimony of the victim, the attackers forced him to publicly apologize for a statement he’d made in an interview about one of the participants of the disturbance of the performance at the Moscow Art Theatre, and in the case of Davydov’s further disobedience they threatened to beat him even more. Earlier, Davydov had said in an interview with “” that the girl Mila Yesipenko had not taken communion in the Church for two years. Alex Fomichev, after the incident, announced on his social network page his withdrawal from the “God’s Will” movement. ATS Tver district of Moscow adopted a statement on the attack on Davydova.

The activities and views of Dmitry Enteo undergo tough criticism from both the Liberals and by Orthodox religious leaders.

Leonid Y. Gozman has condemned the actions of Enteo and, after an interview with him, said: “I am extremely upset that the  absolutely wild, medieval attitude expressed by our guest today received the support of 56 percent of our listeners. It makes a very worrying outlook for the future of our country.”

Deacon Andrei Kuraev accused the activists of not understanding the scriptures in a rude manner by offering to reduce the temperature and the last stop “wank on schedule.” He also pointed out that the activist might have had the wrong mentors, and he called for Enteo’s speedy understanding and to correct his errors.

Philosopher Alexander Zelichenko called Enteo an “anti-clerical propaganda genius“, and suggested that his movement can be used by secret detractors to discredit the Russian Orthodox Church.

God’s Will has also worked to pass Russia’s anti-gay propaganda law, disrupted Russian concerts for Marilyn Manson and Cannibal Corpse, and thrown a pig head this year at another theater showing Oscar Wilde’s “An Ideal Husband”.


The pig’s head thrown at Moscow’s prestigious Chekhov Moscow Art Theater in protest of a staging of Oscar Wilde’s comedy “An Ideal Husband,” which deals with issues of promiscuity and adultery in contemporary Moscow and features a naked woman hung on the ceiling, representing the crucified Jesus, while an actor representing a homosexual priest worships her.

Enteo also gave an interview for Pravda back in 2012, when he first began to make headlines, where he describes how he began his crusade and what his beliefs are.  A few excerpts:

In 2009 I went to the mission school of Father Daniel Sysoev – thirty days after the murder of Daniel. The air was permeated with all the beauty of martyrdom, a feat, because for a Christian death for Christ is the highest that can be. . .

. . . The priest Daniel Sysoev made a spiritual explosion, he inspired thousands of people around the world to missionary work, and he clearly outlined the theological problems and their solutions. I learned in the missionary school of Daniel Sysoev, and for three years have been actively engaged in missionary work in many different directions, one of my directions – neo-Hinduism. . .

. . . I work in the service of helping people affected by the oriental cults, and we have met dozens of people suffering from eastern practices—yoga, meditation, reiki, occultism, Hare Krishna, and so on. We are engaged in a variety of missionary directions, working with prisoners, homeless people, migrant workers, giving them leaflets, telling them about the Orthodox faith, conducting interviews, and the Moscow mission trip tours across Russia. At the moment, this is my missionary work. . .

. . . My public activity began in the spring of this year, after we continuously followed every attack on the Russian Orthodox Church. In general, many Christians, after seeing the attacks on our shrines have ceased to be lukewarm, and they have realized that such attacks fundamentally undermine our moral values, and we also started to be more active and united. . .

. . . Many people turn to me through my page on the site “Vkontakte”, and we interact: one written on the site, other components of press releases, others pray for us, the fourth provides legal assistance and vseostalnye go with us for stocks. So it turns out that we combine active believers as well as Russian citizens who are not indifferent to what our society will be tomorrow. Our organization does not have a name, we are ordinary citizens who want to build a civil society that takes into account the interests of most citizens. A majority is Orthodox, who are now driven back over the fence, and were converted to marginalized sectors of society, but for them it will not be so. We are working on the social level because when society says the government is taking care of a problem, as long as society is silent, the government does nothing. Therefore, we learn not to simply pass by, but to transform the world around us, not just to pray, but also to act. . .

More information about them, in their own words, can be found here.

Does Enteo Go Too Far?

I am impressed by this Dmitry Enteo fellow.  His actions may seem over-the-top to us, but whom has he really hurt?  Without seriously injuring anyone, Enteo has fought against those forces who are deliberately trying to undermine Christian society through their endless promotion of corruption and filth under the guise of peace and liberty.


Enteo pelts eggs at homosexual rights protesters at the walls of the Russian Duma. The protesters were picketing against Russia’s adoption of the anti-gay propaganda law.

Notice that Enteo is not simply attacking non-Christians or homosexuals because they exist, but those who are advancing agendas to degrade Christian morality and society, either deliberately or through direct, visible support.

In fact, Enteo’s attacks are less than half of his work: he serves as a missionary to non-Believers in Russia and helps the homeless.  I doubt that he is cursing his would-be proselytes and squirting them with ketchup to convert them to Christ.

Do we who are Christian believe that our faith is an absolute, universal truth for all of humanity? Or is Christianity just one path out of many and it doesn’t really matter what people believe so long as we are all nice to one another?  It’s long past the time for us to live our faith and stand up for it!

I know that I myself can shed more worldly attitudes and possessions and work for the benefit of Christ’s church.  If we who are Christian all take our faith more seriously, not only by improving our lives and helping the lost, but by standing up to our enemies, then we could drive away the forces of evil, with God’s help and mercy, and restore sanity to our lands.


Clusivius-sqThe faith of Dmitry Enteo is something to admire, but his physical attacks against people do go at least a little too far.

Tearing an anti-Christian shirt off of an unsuspecting man, or roughing up an Orthodox museum director for unjust statements against another follower, such actions violate Christ’s teachings.  Should we physically assault our enemies or destroy their property in defense of our Lord?  Did He not say that we must love our enemies and pray for our persecutors?

Michael Brown at WND has a good article relating to this subject:

3) Jesus explicitly taught against fighting back. In the Garden of Gethsemane, shortly before His crucifixion, He told Peter to put down his sword, explaining that all who lived by the sword would die by the sword (Matthew 26:51-54).

4) The entire testimony of the New Testament is against us violently fighting against our persecutors. Instead, we are called to pray for them (Matthew 5:43-48), we are described as lambs going to the slaughter (Romans 8:35-39; 1 Peter 2:21-23), we are promised persecution (2 Timothy 3:12; John 15:18-20), and only those who suffer with Jesus will reign with Him (Romans 8:16-18). Great is their reward in heaven (Matthew 5:10-12).

5) Jesus told His disciples that if they were persecuted in one city, they should flee to another (Matthew 10:22-25). He could have given military alternatives as well, but He did not.

Granted, Brown is talking about fighting against Christian enemies with the sword (and in fairness to Brown, he lists some examples where it is acceptable for Christians to use the sword).  Enteo isn’t fighting people with deadly weapons, but his use of physical force against the enemies of Christ follows the spirit of the sword too closely.

Enteo’s other non-violent actions, such as disrupting plays and harassing politicians, fit (just) within the acceptable bounds of Christian activism, and are commendable.

But Christians should be wary of following Enteo’s violent example.


ConcorditasIt is difficult to decide the best ways to resist the all-pervasive wickedness that Western culture produces, yet Christians must resist it if we want ourselves and our children to keep the faith in the West.

Most of us choose a defensive posture.  We live our lives, trying to improve ourselves with God’s help, to resist evil, but very few of us take the offensive against our enemies.  It often seems like a struggle just to walk our faiths.

But our desire to get along and play nice has led our Christian nations to fall into darker and darker places for at least the past one hundred years, and definitely the last fifty.

When someone rises up who takes the fight for Christianity to the dens of the enemy, who causes them no real physical harm, just shock and humiliation, are we going to nitpick his tactics while we ourselves remain passively in our seats?

Jesus Himself overturned the tables of the money changers in the Temple in Jerusalem, and He forcibly drove them out.  Surely the Jews of His day considered His actions to be shockingly violent.

Enteo’s actions are extreme, but the actions of the enemy are even more extreme.  Enteo might sometimes err a little too far towards violence in his exploits, but he has never destroyed anyone’s life the way the Left has done.  He has consistently fought for the faith against the forces of evil.

Enteo deserves our support.

Is World War III a Sham?



ConcorditasThe theaters of war are being prepared all over the earth, much like the pagan blood alters of ages past. While the next World War isn’t likely to break out this year or the next, we are accelerating down a road that could put a final end to a decrepit but still dominant Western civilization.

In Europe, Russia is playing the increasingly cartoonish role of the aggressive tyrant while America and the EU are playing the passive-aggressive incompetents, serving a function similar to Britain’s Chamberlain before World War II. The lesser power is tempted to make a bold move against the seemingly weakened stronger one.

Meanwhile, the ongoing election in India suggests that their new government will take a harder line against Pakistan, while Japan under Shinzo Abe is arming itself against an increasingly bold China. And the ever-festering wounds between North and South Korea, and of Israel and its neighbors, are always waiting for the opportunity to tear themselves open again.

Who stands to gain in the aftermath of a new World War? Certainly not the people on the ground who, in incalculable millions, will sacrifice and die with selfless loyalty, frequent heroism, and patriotic devotion.

Mass Insanity


A feminist mob assaults steadfast Catholic men in Argentina

From city streets to the halls of government a mass insanity infects the public. Each side of the respective divide increasingly sees itself as a crusader against the opposing forces of evil. Rather than live and let live, people push to impose their worldviews upon those who increasingly appear to them as enemies, the more so because those with the other viewpoint would impose their ways upon them.

This zeal shows itself from day-to-day interactions in the workplace (e.g. the forced resignation of Brendan Eich from Mozilla), to domestic politics (the rise of nationalist parties across Europe, such as Greece’s Golden Dawn, Austria’s Freedom Party, and Hungary’s Jobbik, or the far-left governments in Latin America, like those in Venezuela, Brazil, Bolivia—and Obama’s United States), to geopolitics (China and Japan squabbling over tiny islands in the East China Sea, the meddling of East and West in embattled Ukraine and Syria).

What drives this impatience and aggression that would seem to grow worse by the day? Is it just the faltering world economy?

Generational Dynamics


Since the 1990’s, Strauss and Howe have predicted the upcoming conflict.

The generational theories of Strauss and Howe see a pattern in generational behaviors that could account for some of this irrationality.

In its simplest form, the theory works like this: a nation endures a large-scale calamity, usually (but not necessarily) a war. In the aftermath, society establishes a new order to rebuild/transform society and to prevent the troubles of the previous calamity. Meanwhile, a new generation is born in this post-calamity society, and this generation grows up with no memory of the previous horrors and little understanding of the current establishment. The new generation rebels against the soul-less post-calamity establishment and eventually sets the new moral tone for society. When the old calamity generations die or retire, the zealots of the new post-calamity generation take over, and they drive their nation into a new calamity having forgotten the lessons of the old. Thus the cycle repeats.

If World War II was the last great calamity to face most of the world, then the generation born in its aftermath, the Baby Boomers, are the zealots who are driving us to war today. The old generations who can remember the last great war (the so-called Greatest Generation and the Silent Generation) have either died or retired and can no longer restrain the hot-heads. A fourth generation type, those of Generation X, act as the unloved minions of the Boomers, while the Millennials will sacrifice themselves as fodder in the coming war, but will gain the satisfaction of rebuilding what’s left of society afterward.

Could this generational system, assuming that it’s real, serve as a hard-wired aspect of the human mind that’s meant to keep our populations in check and to clean out the gene pool once in while?

We humans like to think of ourselves as rational beings, but instead we are rationalizing beings. We use our brains to justify the irrational drives and passions that stir from within. “A man always has two reasons for what he does—a good one, and the real one.” (J. P. Morgan). And even those who know their history are still doomed to repeat it.

Is World War III a Sham?


To what extent are world leaders just puppets of an international elite?

While the common people clamor for intolerance and war, the spidery elites deal with their inter-generational urges in a methodical manner, constructing a grand web that will manipulate the passions of the masses while setting the stage for the next conflict that ensures an outcome that will leave them better off than before it began.

What better way for an elite to hedge its bets than to cultivate the ruling elites of the enemy? There are plenty of signs that this happened with Hitler before World War II. We have seen this since at least the 1990’s with the United States sending technology and industry to China. We have also sent quite a bit of money and military hardware to the governments of Pakistan, Saudi Arabia, and Egypt. (This cultivation is admittedly less clear with Vladimir Putin’s rise to power.) Those on the receiving end of this generosity may or may not be aware of the ruse, but what choice do they have? Those who haven’t played along have suffered the fates of Milošević, Saddam Hussein, and Gaddafi.

Meanwhile the West in general, and the United States in particular, has drastically cut its military power even as world tensions grow. Further cuts, of course, provoke greater boldness of the enemy. The aggressive threats by the United States barking-dog-in-chief only fan the flames.

Despite such cultivation, the elites could still perish in a major war; history is riddled with the monuments of fallen aristocracies. The common people may provide the cannon fodder, but at least the new conquerers typically prefer to keep them around for labor if nothing else. The former elites are usually hunted and slaughtered en masse. No amount of preparation can completely predetermine the outcome of a large-scale war.

Is it a sham? Probably so in the sense that the conflict has been set up and manipulated, but to everyone but a few at the top, war will taste and smell the same.


Clusivius-sqLittle do the common people know that the impending war is not so much a struggle between our countries against aggressive foreign powers, but of our own governments against what remains of our independence!

The common people pose a threat to the existence of the ruling order so long as we can freely bear arms and raise our own children, and so long as we can speak our minds and maintain our privacy, and practice and share our faiths, and generally live our lives without depending upon their system.

The war will provide an excuse to impose order. Those who resist will be labelled as traitors, but very few are likely to resist during a large-scale war against a foreign power (especially one that has nuked our people). And when the war is over at devastating cost, the power of independent nations will be blamed and they will say that a world government must be established to prevent sovereign nations from ever threatening the world with their ambitions, their bigotry, and their oppression of others. The people will meekly accept or tolerate almost anything that the world government demands as the price of peace and the restoration of some level of prosperity.

That seems to be the plan anyhow.

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