Learning to Get Along

by Dr. William L. Pierce

I SPOKE recently with an Alliance member just back from a year in Zaire (the former Belgian Congo). He is a government scientist who is obliged to spend most of his time in rather odd places: African jungles, Arabian deserts, polar icecaps, and the like. While in Zaire he took advantage of every opportunity to avail himself of White company, which is all too scarce there, and he became intimately familiar with the attitudes and ways of thinking of the permanent White residents of that country. The story he told me about his experiences chilled my blood — the more so because it had the solid ring of truth and agreed with reports from other places, such as Rhodesia (now “Zimbabwe”). (ILLUSTRATION: Whites joining Blacks in cheering for anti-White policies in South Africa)

What our member said, in essence, is that the Whites in Zaire have “gone native.” After two weeks of work in the bush, our member would return to Kinshasa hungry for the sight of a White face. But the Whites, in the part of Kinshasa which used to be Leopoldville, outnumbered now more than 100 to one by Blacks, have managed to blend into the landscape so thoroughly that one can only pick them out of the Black crowds by the color of their skin; nothing else distinguishes them. One of them will pass another White on the sidewalk — perhaps the only other White he has encountered all day — without even a glance. To accost one of them is almost an affront; the attitude is, “Why should I stop to talk with you? You are nothing special to me.”

Learning to Get Along

by Dr. William L. Pierce

I SPOKE recently with an Alliance member just back from a year in Zaire (the former Belgian Congo). He is a government scientist who is obliged to spend most of his time in rather odd places: African jungles, Arabian deserts, polar icecaps, and the like. While in Zaire he took advantage of every opportunity to avail himself of White company, which is all too scarce there, and he became intimately familiar with the attitudes and ways of thinking of the permanent White residents of that country. The story he told me about his experiences chilled my blood — the more so because it had the solid ring of truth and agreed with reports from other places, such as Rhodesia (now “Zimbabwe”). (ILLUSTRATION: Whites joining Blacks in cheering for anti-White policies in South Africa)

What our member said, in essence, is that the Whites in Zaire have “gone native.” After two weeks of work in the bush, our member would return to Kinshasa hungry for the sight of a White face. But the Whites, in the part of Kinshasa which used to be Leopoldville, outnumbered now more than 100 to one by Blacks, have managed to blend into the landscape so thoroughly that one can only pick them out of the Black crowds by the color of their skin; nothing else distinguishes them. One of them will pass another White on the sidewalk — perhaps the only other White he has encountered all day — without even a glance. To accost one of them is almost an affront; the attitude is, “Why should I stop to talk with you? You are nothing special to me.”

Subversion in South Africa

Since the fall of apartheid in 1994, South Africa has increasingly become a locus of
slaughter, rape, torture, poverty, and Black-on-White genocide
-- with near-zero coverage from the mass media.

by Dr. William L. Pierce

THE AMERICAN press in recent months has carried a number of reports of protests by South African students against their government’s policy of racial separation, or apartheid. “White Students Rebelling Against Government Discrimination,” the Reuters reports shriek, followed by vivid accounts of truncheon-wielding policemen wading into crowds of peacefully protesting students and brutally cracking skulls left and right. One news story told of policemen chasing students from the University of Cape Town who sought refuge in St. George’s Cathedral, battering them senseless, and dragging them out, leaving pools of blood among the pews.

Dr. Pierce Blames Churches for Downfall of Southern Africa

Churches Bent on Suicide

Issue No. 46 of ATTACK! tabloid, 1979:

There is no more striking symptom of the terrible illness of Western civilization than the self-destructive behavior of the Christian churches in recent years. and that behavior is displayed nowhere more starkly than in the attitude and actions of the churches relative to the Black-White conflict in Africa.

It was six years ago that the World Council of Churches, representing 267 different Protestant and Orthodox denominations from many countries, established its Fund to Combat Racism. Each year since then money from the Fund has been awarded to various non-White groups, engaged in "liberation" struggles against "White racists."

In 1974, for example, at the annual convention of the WCC in Geneva, $450,000 was handed out, the bulk of it, $322,000, to Black "liberation" groups in southern Africa. Of this sum, $197,000 was given to various guerrilla factions then waging war against the Portuguese presence in Africa, including $60,000 to the Marxist "Frelimo" group in Mozambique. Another $30,000 went to two Black terrorist groups in Rhodesia.

Black gratitude for this support has been less than overwhelming. Now that the Frilimo terrorists have driven the Portuguese from Mozambique and their leader, Black Marxist Samora Machel, has become dictator, Christian missionaries in Mozambique are being rounded up and put into forced-labor camps. Diplomatic sources in Maputo (formerly Lourenco Marques, the capitol of Mozambique) say that as many as 150 missionaries and church workers are also being held without formal charges in the central prison there and in a jail in the port city of Beira.

Mission schools and churches have been nationalized by the communist government of Mozambique and converted to stables and warehouses. There are many reports of imprisoned priests being tortured and executed.

Nor is the situation in Mozambique an exception to the rule. Similar treatment has been dealt out to the Christian Churches and their representatives in Uganda, the Congo, and other African countries which have recently gained their independence with church help. The churches can expect the same fate shortly in newly "liberated" Angola.

And yet the churches' frenzy for self-destruction continues. Their commitment to, and support for, anti-White terrorists in Africa and elsewhere is stronger than ever. 

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Our principle concern must be to see that [Christianity] 

does not succeed in pulling the race down with it. 

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Nor is this activity limited to the World Council of Churches. The Roman Catholic Church, anxious not to seem less anti-racist than its Protestant competitors, has also taken an activist role. Roman Catholic Bishop Donal Lamont, of Umtali, Rhodesia, has spent more time in recent years acting as a mouthpiece for Black terrorist groups than he has preaching the gospels to his White parishioners. One of Bishop Lamont's pet projects is the repeal of the Byrd Amendment, which allows Rhodesian chromium ore to be imported into the United States.

As might have been expected, there has been a certain amount of protest from individual White Christians, who have objected to the money they drop in the collection plate each Sunday being used to buy weapons to kill White Rhodesian and Portuguese  farmers. In the case of the World Council of Churches the lame excuse has been offered that their grants are intended for "humanitarian" purposes only: medical supplies and social services, but not weapons.

In other statements, however, WCC leaders have left little doubt that they have no real objections to terrorist activities -- as long as the terrorists are Black and their victims are White. After its meeting in Uppsala, Sweden, in 1968, the WCC's official report of the proceedings contained the statement: "Some of us hold that Christians may well participate in the violent struggle for liberation, if there appears to be no other way left. Others of us would argue that as Christians we are committed to non-violence under all circumstances. Despite the difference of opinion, we are agreed that as Christians we cannot condemn liberation movements which take recourse to violence as last resort against oppressive systems."

 

 

Apartheid: during healthier times in southern Africa 

there were separate facilities for Whites and Blacks

The commitment of the member churches of the WCC and of their Catholic counterparts goes far beyond their financing Black guerrillas in Africa and their terrorism against Whites. For example, the Christian churches have been in the forefront of efforts in the republic of South Africa to undermine racial separation there.

White priests, ministers, bishops, and deacons have defied the laws against racially mixed public assemblies by holding integrated worship services. They have filed lawsuits against the government and issued inflammatory statements to the press. And, most important, they have tirelessly agitated directly among the Blacks, urging them to rebel.

It almost seems the Christian churches in general, both inside and outside the WCC, are now giving expression to a deeply ingrained death-wish. They are, as a whole, betraying the race which has nurtured them and are baring their throats to alien races who have neither understanding nor sympathy to Christian doctrines.

There has been, of course, a great deal of subversion of the Christian religious community in the last century. Jewish influence has spread through both the Catholic and Protestant churches, resulting in radical changes in church doctrines. Seminarians are exposed to this influence and later transmit it to their congregations when they become priests.

But deliberate subversion appears to account for only part of the problem. There is also a large element of natural decadence present. This decadence is showing up not only in the Christian churches in America and Europe and in the "progressive" Catholic and Protestant denominations of southern Africa, with their largely English-speaking members and their substantial Marrano contingents, but also in the much more conservative and fundamentalist Protestant churches in southern Africa.

 

Daniel Francois Milan, Sr.: like father, not like son

The Dutch Reformed churches, composed of three Calvinist sects which represent most of southern Africa's Afrikaans-speaking Whites and which were formerly considered bastions of resistance to the forces of racial suicide, are showing definite symptoms of the same disease afflicting other Christian churches. One prominent Dutch Reformed minister, the Reverend D. F. Milan, has recently joined the priestly chorus in South Africa calling for Black "equality." He is the son of the former Nationalist Party leader, Daniel F. Milan, whose name is most closely associated with the apartheid system.

At the rate the churches are headed downhill now, it will be surprising if Christianity survives its second millennium as a significant force in the life of the West. Our principle concern must be to see that it does not succeed in pulling the race down with it.