I have now finished reading the 506 pages of Andrew Fraser’s Dissident Dispatches: An Alt Right Guide to Christian Theology, (Arktos, London, 2017). Obviously enough, there is an enormous amount of material here, and some of it is complex for a simple person like me. The philosophers here will eat it up, but I am sure they will find it a depressing read, because Fraser basically documents the same decay that we see in the universities, in theological colleges. Maybe this out-of-control liberalism is worse, because some of the characters seem to be little more than cultural Marxist Social Justice Warriors, although “wankers” would be a better word for the “W” place. They are the “Communist Party at prayer.”
Fraser, a retired law professor, and author of the ethno-racial treatise, The WASP Question (Arktos, London, 2011), went to study at a theological college because he thought that the study of Christian theology would aid in his understanding of the ethno-pathology, of White Anglo-Saxon Protestants, not supporting their own group interest, but working, either consciously or unconsciously, to destroy their kind.
Dissident Dispatches is a unique book insofar as it traces an educated ethno-racially aware student’s progress through a theological college, where almost all are totally hostile to his world view. Further, the book is a reflection of the state of the Christian Church in the West in general: “today all Western , European-descended churches lie prostate, morally disarmed and spiritually shattered, before a dangerous, determined and enduring …enemy hostile to the Christian faith, hope, and charity of our forefathers.” (p.xvii)
I am going to move over much of the book, because I do not have the technical knowledge to adequately review it, and it is academic anyway. For what it is worth, I am impressed by Fraser’s student papers which must have rocked the politically correct libtard lecturers! However, the most interesting reading is the bullying, intimidation, and ultimate suspension from the college. This narrative is scattered in the book, so I had to wade through the deep theology to get to the things that I understood. That is not a defect in the book, of course, which above all else in a work in theology, but my take is the free speech repression line.
Fraser was suspended for misconduct, which amounted only to challenging the status quo. I looked at his essays to see if there was anything which might violate section 18 C, then rang Ian Wilson, who has been busy at work, but commented on a couple of pages. No, the book should be able to survive section 18 C assaults. Hence the writing is lawful in Australia, but that did not stop the suspension. That is incredible because suspensions are usually used against people who are violent or threaten violence, not those trying to get people to think! Of course, I cannot evaluate what was said in the classes, which seems to be the bulk of the complaints, but the proceedings were apparently not recorded, so it is all a bit hearsay.
Remarks such as “the reason the western church was in decline is because it has become effeminate” (pp.92-93), upset one woman in particular. Well, so what? The claim is an arguable position, and if she disagreed then she should have taken Fraser on, instead of merely complaining. The impression to an outsider is precisely that; that this place is effeminate! The courses and lectures described by Fraser reek of ultra-political correctness, sounding just like a university cultural studies or sociology class, “Myths of whiteness,” and the like. (pp. 97-98)
Cutting to the chase, Professor Fraser was suspended for one year, not because he physically threatened anybody, but because he allegedly made sexist and racist remarks. He went through the admin circus and returned to study. We do not know if he finished his degree, but probably has by now.
Nor do we have a round up of what this experiment produced. Surely, the theological colleges are as bad, if not worse than the universities? If so, there is no hope of internal reform of them at all, any more than any scientific paradigm just gets over-turned merely by arguments. Time passes, people age and die, and things change. But, for the West, we do not have the time to wait this decay out, and hope for a natural regrowth. There needs to be planned action now.
Fraser’s project of attempting to save Anglo-Saxons by saving Protestantism, is noble, but ultimately cannot succeed, as his book shows. The hostile elite have the positions of power in the institutions such as the universities and churches. It is fruitless to waste time in argument with them: they need to be defeated politically. There needs to be an alternative political strategy to change the institutions from the outside, not within. And, like the universities, many of these institutions are so hopelessly corrupt, that they need wholesale abolition, not reform.
That is the real task before us.