Friday, October 18, 2019

‘Final Fantasy VII’: Listen to the Planet

Final Fantasy VII (FFVII) for Sony’s PlayStation (released in 1997; remake coming in March of 2020: for most needs no introduction.  It is considered one of the best video games ever made.  The story told in FFVII certainly tries to be something deep, complex, grand.  But as usual with video games (and other pop culture media today), there is more going on than simply providing consumers with engaging gameplay, pretty graphics, etc.  Messages, beliefs, predictions - some subtle, some overt - are imposed upon the player as he makes his way through FFVII.  What follows are some of the main ones.

The Planet Is Alive

Throughout FFVII, the planet is presented as a sentient being.  Here we run into some Hindu elements (  Every living thing (people, trees, birds, etc.) is composed of spirit energy, which returns to the planet and then becomes another living being (reincarnation).  The Shin-Ra Corporation is forcibly extracting the spirit energy from the planet and using it as a power source in their projects, which is killing the planet.  A group of eco-terrorists called Avalanche are bombing the Mako reactors to try to save the planet from dying (Mako is the name given to spirit energy that has been sucked out of the planet).  Certain beings called Cetra or Ancients, who came to the planet from another world, can hear the voice of the planet.  And at the end of the game, as the White Magic spell Holy is set to be used, which will wipe out all threats to the planet, it is said that the planet will decide which living creatures survive the ‘cleansing’.

Corporate Rule

In the giant corporation Shin-Ra, we are given a glimpse of how the world works today.  The mayor of the city of Midgar is despondent that he has no real governing power; all of his actions are directed by Shin-Ra.  So it is with us:  Governors, presidents, representatives, etc., are supposedly servants of ‘the people’, but in reality they are slaves of corporations (Monsanto, GE, Boeing, Chase Bank, etc.).  Shin-Ra controls all parts of life:  energy, space travel, news reports.  As an ensample of the last, they perform a false-flag operation - bombing a support tower in one of the districts of Midgar that kills a host of people and placing the blame on Avalanche through the media outlets in order to discredit them amongst the population.  We cannot say for certain, but coming just four years before the 9/11 attacks, it is likely this was an attempt at foreshadowing what was to come:  a deliberate attack directed by a shadowy cartel of corporate and deep state actors that was then blamed on ‘Muslim terrorists’ by the politicians and media they control.

The theme of Shin-Ra killing the planet is reflected in the actions of corporations in our world like DuPont, Verizon, and others, as they pollute all parts of the earth with chemicals, cellphone radiation, and the like.

Environmental Radicalism

Avalanche, the reaction to Shin-Ra’s abuse of the planet, has its analogue in groups like the Earth Liberation Front and Extinction Rebellion.

The alarmism of trained actors and actresses like Greta Thunberg, along with the hyperventilating of Pope Francis, Patriarch Bartholomew, et al., will only stoke the fires of eco-terrorism.  Again, FFVII seems to have been forecasting what we will have to live through.

Beings from Outer Space

The Cetra arrived on the planet in the ancient past and ‘devolved’ into the ordinary human beings that populate the world (which is very similar to the story of the Ancients in the Stargate TV series:  The idea of offworld beings is not new to popular media; this is simply reinforcing a theme that has been around since the theory of evolution gained credence (i.e., other beings evolved on other worlds just like we supposedly did here on earth).  But as St Seraphim Rose of Platina, Cal., has thankfully shone us, this is simply preparing mankind to accept demons as friendly, helpful beings when they arrive ‘from the sky’.  And they are manifesting themselves more and more frequently lately:

Threats from Meteors

Following along this same line, the biggest threat in FFVII comes from a meteor making its way towards the planet, summoned by Sephiroth, the main enemy in the game.  Meteor threats have been in popular media a great deal lately:

-The early story arc of Netflix’s Travelers revolved around stopping a meteor impact;
-Salvation on NBC is centered on it;
-Armageddon with Bruce Willis likewise;
-An episode of Stargate SG-1, too (‘Fail Safe’).

This last is intriguing since the asteroid is intentionally sent toward the Earth by a space enemy, the Goa’uld, to destroy human life on Earth.  It dovetails strangely with something Dr Joseph Farrell noticed in a very recent post by NASA about past meteor collisions with the Earth:

250 million years ago something unknown wiped out most life on our planet. Now scientists are finding buried clues to the mystery inside tiny capsules of cosmic gas.


The case has gone unsolved for years -- 250 million years, that is.

But now the pieces are starting to come together, thanks to a team of NASA-funded sleuths who have found the "fingerprints" of the villain, or at least of one of the accomplices

 . . .

Was the "crime" then merely an accident? Perhaps so. Nevertheless, it's wise to identify the suspects -- an ongoing process -- before it happens again.

 . . .

Some perpetrator -- or perpetrators -- committed murder on a scale unequaled in the history of the world. They left few clues to their identity, and they buried all the evidence under layers and layers of earth.

As Dr Farrell says, that is awfully strange rhetoric for NASA scientists to be using.  Rather than just being tongue-in-cheek humor, it looks more like an attempt to plant an idea in the mind of the public:  Evil beings have used meteors to attack the Earth in the past, and could do so again in the future.  The storyline of FFVII is right in line with that meme.

Genetic Engineering of Super Soldiers

Sephiroth, as we have said, is the main enemy in the game.  He is the creation of genetic engineering:  As an unborn baby, he was exposed to cells/genes from another ET visitor named Jenova, who killed many of the Ancients in the past.  The experiment resulted in his becoming a super soldier.  Shin-Ra would go on to replicate the experiment by injecting others with Jenova cells and exposing them to Mako:

Approximately 30 years before the beginning of Final Fantasy VII, the Jenova Project was initiated to produce a human-Cetra hybrid using the cells from Jenova (mistaken to be a Cetra) and Mako Energy from the Planet. The result was Sephiroth, who, although not having the powers of a Cetra as originally intended, was a child with exceptional abilities. Shinra recognized his potential and a method was planned to mass produce more fighters of his type.

Using similar processes, Shinra exposed promising warriors to raw Mako giving their eyes the unique "glow". Although eclipsed by Sephiroth, the new warriors, called SOLDIER, gained powers surpassing those of a normal combatant. They were sent on the more dangerous or important missions, had access to more equipment and information, and were higher ranked than other members of the army and would be used to great effectiveness during the Wutai War.

Final Fantasy VI dealt with this theme as well, the story there dealing with an empire’s attempts to fuse espers and humans to create ‘supermen’:

For the next sixteen years the captured espers were being held in the Magitek Research Facility in the Imperial capital of Vector, and were the subject of experiments conducted by Cid Del Norte Marquez who extracted their magic power and infused it into humans using the process of Magitek, creating the Magitek Knights. His first experiment was done on a man named Kefka Palazzo. The experiment was deemed a failure as Kefka lost his mind. A more refined process was invented and used on Celes Chere, whom Cid raised as his daughter. The refined process no longer harmed the subject's mental faculties, and soldiers and machines began to regularly be infused with magic.

This is another instance of pulling the curtain back, as DARPA and others have been busily working on genetic editing to create super soldiers:

Genetic Engineering and Antichrist

‘Sephiroth’ is a Kaballistic term (, and, truly, the stated goal of Sephiroth in FFVII, to wound the planet with a meteor and enter into the giant stream of spirit energy that would gush out to heal itself and thereby become a ‘new man’, is also Kaballistic, a reference to his becoming Adam Kadmon, the ‘Supreme Man’ (, which is another way of saying ‘Antichrist’ (thanks to Dr Matthew Johnson for pointing that out).  This, combined with the foregoing about Sephiroth’s origins, is seemingly quite a clear sign that he is intended to be understood as representative of Antichrist.  Some of what Dr Vladimir Moss has written simply has too much in common with the story of Sephiroth:

     Moreover, according to the Harvard Professor of Psychiatry, John Mack, there is now well established evidence that men and women have been abducted onto UFOs, where their alien “hosts”, i.e. demons, have performed sexual experiments upon them. There have been reported cases of matings between demons and human beings on board these craft. But still more sinister, sperm has been taken from men, and ova from women. “Fertilized eggs, which may have been genetically altered, are implanted, and later there is the eventual removal of the pregnancy. In subsequent abductions, experiencers are shown hybrid offspring and may even be asked to hold or nurture them.”

     These ideas indicate how Genesis 6.1-5, modern experiments on human sexuality and reproduction (by both humans and demons) and the doctrine of the Antichrist, may come together in a fantastic, nightmarish scenario that nevertheless has the stamp of reality. Moved by envy, lust and jealousy, the devil, the enemy of mankind, has from primordial times tried to interfere with, corrupt, abuse and radically subvert human nature. And just as Christ recreated human nature in the image and likeness of God by becoming incarnate of the Virgin Mother of God, so the devil wishes to recreate it in his image and likeness by becoming incarnate of a pseudo-virgin, the mother of the Antichrist. 

      However, real demonic incarnation, the creation of a true demon-man, is impossible because of the bounds between species and kinds of rational beings created by God. So Satan resorts to as close an imitation as possible: through the demonic possession of human seed even before conception, and its genetic manipulation to accentuate the worst qualities in fallen human nature, he plans to create, if not a true demon-man, at any rate the demonic man par excellence. But since, unlike God, he cannot create out of nothing or at once, he requires time and experimentation, in order gradually, by trial and error, to “work out” his perverted masterpiece. For, as Fr. Justin Popovich writes: “The Antichrist will be, as it were, an incarnation of the devil, for Christ is the incarnation of God…”


The hope of the world in FFVII rests in the hands of Aerith, the half-Cetra mentioned above who is a sort of Gnostic world-soul figure in the game (as Sephiroth is a sort of demiurge figure).  Her prayer to the planet to release Holy and eradicate all threats to it carried a risk as Bugenhagen stated:  Humans might be wiped out if the planet considered them a threat.  And what do we find in the final scene of the game 500 years after Holy has been released?  A trio of beasts runs up to the edge of a cliff that looks down on a valley where the city of Midgar used to lie.  All that remains are ruins of Midgar that have been overgrown with greenery.  No sign of human life is seen anywhere.  The message?  Exactly what the eco-extremists have been telling us:  Mankind is a scourge whose numbers must be drastically reduced to save the planet, meaning that the promotion of abortion, euthanasia, veganism, etc. is a high virtue.

Thus, we end where we began, with sinister plots involving the creation.  Final Fantasy VII may be presented as an immersive work of fiction, but it is much more than that, something that can tell us a lot about the world we live in and what certain Elite people want to do with it.


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!

Tuesday, October 15, 2019

Offsite Post: ‘The Need for Classes in Society’

We have spoken before about the ideal of Yankee America that all people be at least of middle-class status.  We did not delve too deeply into the reasons why this is a bad idea at the time, but we will do so now.  One of the chief arguments against promoting this idea is that it engenders dangerous vices within the hearts of those who hear it:  They become unsatisfied with what they have and envious of what others have that they do not.  Jeremy Beer speaks to this in his warnings about destroying old inherited social classes and replacing them with a fluid, classless society where positions are open to all, and who is hired is determined by competition amongst the applicants:

Warnings and prophesies against the follies of meritocracy have been voiced since the eighteenth century. Consider Justus Moser’s “No Promotion According to Merit,” published in 1770. Moser, a high government official in Westphalia, was writing in response to reformers’ efforts to create a civil service in which positions would be open to all according to merit, not birth or rank. Moser claims that the only honorable thing to do in the face of a system that distributes offices and honors solely on the basis of merit is to withdraw yourself from consideration, since if you were rewarded, your less honored friends would be humiliated, while if you were passed over, you would be so ashamed and disgraced that it would be utterly destroying.

As long as humans have their “present nature and passions,” says Moser, a system of doling out awards and honors according to merit alone can only produce confusion and resentment. As things stand now, on the other hand, “people can think to their comfort: fortune and not merit has elevated these. . . . But if everything went according to merit, this so necessary comfort would completely disappear, and the cobbler [who] can flatter himself that he would be doing something entirely different from mending the Lady Mayor’s slippers if merit were respected in this world could not possibly be happy.”

Similar warnings were issued by others. In England and America, the case against meritocracy descends clearly from Edmund Burke’s Reflections on the Revolution in France.

Burke begins with the assumption, as do all critics of meritocracy, that there really are natural, meaningful, and generally ineradicable human differences. In ignoring these, Burke warned, the French revolutionaries were propagating a “monstrous fiction, which, by inspiring false ideas and vain expectations into men destined to travel in the obscure walk of laborious life, serves only to aggravate and imbitter that real inequality, which it never can remove; and which the order of civil life establishes as much for the benefit of those whom it must leave in a humble state, as those whom it is able to exalt to a condition more splendid, but not more happy.”

Burke’s assumption about individual differences has, at least in my opinion, been thoroughly confirmed by the psychological research of the last half century. We’ll come back to this, but it certainly seems true that there is “real inequality” among men that can “never” be erased; and that to contend that it can be erased is to inspire false hopes, which when dashed will no doubt lead to bitterness and resentment. For Burke, the old class structure humbled some and exalted others, but by making deliberately obscure the mechanism by which this separation occurred, it allowed the man of low social status to blame his estate not on himself, but on the randomness of birth, and it removed a major source of pride for the man of high social status.

A century and a half later, the Swiss economist Wilhelm Röpke insisted on the same point. It “deserves to be stressed,” he wrote, that if everyone is supposed to have

“the same chances of advancement, those left behind will lose the face-saving and acceptable excuse of social injustice and lowly birth. The weakness of mind or character of the overwhelming majority of average or below-average people will be harshly revealed as the reason for failure, and it would be a poor observer of the human soul who thought that this revelation would not prove poisonous. No more murderous attack on the sum total of human happiness can be imagined than this kind of equality of opportunity, for, given the aristocratic distribution of the higher gifts of mind and character among a few only, such equality will benefit a small minority and make the majority all the unhappier.”

Now, Röpke was no Spencerian social Darwinist who delighted in the social survival of the fittest. As a decentralist and ardent supporter of small-scale and peasant agriculture, Röpke holds much in common with Wendell Berry. But on individual differences and their primary source-nature-Röpke was what I would call a realist.

The same is true, I think, of Berry. In Life Is a Miracle, he assails the meritocratic lie propagated by our schools. In words reminiscent of Burke’s and Röpke’s, he writes:

“Young people are told, “You can be anything you want to be.” Every student is given to understand that he or she is being prepared for “leadership.” All of this is a lie. You can’t be everything you want to be; nobody can. Everybody can’t be a leader; not everybody even wants to be. And these lies are not innocent. They lead to disappointment. They lead good young people to think that if they have an ordinary job, if they work with their hands, if they are farmers or housewives or mechanics or carpenters, they are no good.”

The older Christian view of classes which Mr Beer is touching upon teaches us to appreciate where we are, to be content, to value what is, not what we desire.  It teaches each class the duties it must practice towards the others.  F. Allan Hanson explains:

In the early Middle Ages the condition of poverty, or being "poor" (pauperes), was not necessarily defined in terms of economic destitution at all. In England and northern France of the 9th and 10th centuries thecategory pauperes referred to free commoners: people who were neither nobles nor clergy. While they were certainly not well off economically, their most distinctive feature was that they did not bear arms. Thus, they stood in need of protection. This was the duty of the king and men at arms in France, while in England the king was bound to protect them against "knightly violence" (Mollat 1986: 95, 98-99, 296; Hyams 1980: 261-62).

Even as poverty became associated with economic hardship, it was not viewed as a social pathology. To the contrary, the poor formed an intrinsic part of an organic society, the three orders or estates of which--warriors, clergy, poor agricultural and other workers--were thought to reflect the order of heaven (Duby 1980: 3-4). Thus around the year 1000 people had a "mental image of a society one and triune like the divinity who had created and would ultimately judge it" (p. 5).

Given the divine origin of the social order, the poor were not held individually responsible for their condition. Prosperity and poverty alike were attributed to the grace of God, and all should accept their lot with humility. Nor were the poor stigmatized. If anything they were thought to be morally superior to the rich, particularly if they had voluntarily renounced secular wealth and power. Monks, nobles, and wealthy persons would wash the feet of the poor and invite them to dine. St. Louis, King of France in the 13th century, cut bread and poured drink himself for the paupers whom he fed at his own table. In a society that condemned this-worldly things, the poor represented a religious ideal. Moreover, they were downright useful to the rich and powerful as an outlet to atone for their sins through the Christian charity of alms-giving (Geremek 1994: 7, 17-20, 42; Waxman 1977: 73-77; Mollat 1986: 44).

The modern American way of life, i.e., mercilessly trampling over each other in an attempt to climb the economic ladder, is far from the Christian ideal.  Mr Hanson’s words are quite illuminating, but let us hear the even loftier words of the Golden-Mouthed, of St John Chrysostom.  In commenting on certain verses in 1 Timothy 6, St John says,

Having said, They think that godliness is a means of gain, he adds: But godliness with contentment is great gain, not when it possesses wealth, but when it has it not. For that he may not despond on account of his poverty, he encourages and revives his spirit. They think, he says, that godliness is a means of gain, and so it is; only not in their way, but in a much higher. Then having demolished theirs he extols the other.   . . .


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!

Offsite Post: ‘The Enemy within’

Our thanks to the folks at the Reckonin’ web site for posting this essay we wrote:


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!

Friday, October 11, 2019

America Ain’t Man Enough to Be a Real Christian Nation

We say that because real Christianity, the Apostolic Christianity proclaimed for 2,000 years by the Orthodox Church, is thoroughly ascetic.  And asceticism is despised by the vast majority of folks in the States (even by those who declare themselves to be the standard-bearers of ‘muscular Christianity’ like Mr Bryan Fischer).  Fr Alexey Young once wrote concerning the ascetic dimension of Orthodoxy,

Several of the 20th-century teachers of the Church – men like St. John of Shanghai, Metropolitan Anthony Khrapovitsky, Fr. Seraphim Rose, and others – have explained to us more than once and in several ways that Orthodoxy is, above all, an “ascetic” Faith. What does this mean?  . . .

Our word “ascetic” comes from the same root as the word “athlete,” and this is not a coincidence, for the ascetic and the athlete have some common characteristics.

The athlete works out, trains hard, and exercises in order to develop the muscles of his body so that he can compete in various kinds of sports or special events. He works very hard. He may go to an exercise gym every day and work for several hours. He follows a special diet and in every possible way takes good care of himself.

The ascetic is an athlete, too – an athlete of the spirit rather than of the body. The ascetic also exercises; however, he exercises not his biceps or other physical muscles, but the various dimensions and faculties of his soul. He “works out,” spiritually, through prayer and fasting, through standing at vigil, and by preparing properly to receive the sacraments. He, too, must compete, but not in a sports arena with a javelin or in some other event; no, the ascetic competes in the wide arena of this world, and his adversary, his opponent, the Devil, is quite real – as Holy Scripture teaches us. The athlete runs a race, but we, too, as Saint Paul tells us, run a race, a race to obtain the crown of immortal life with Christ in heaven. But to run this race, we must be athletes of the spirit.

It is this ascetic dimension of Orthodoxy that makes Orthodox Christianity different from every other Christian religion on the face of the earth. But from what I’ve said thus far, “asceticism” is still just an abstract concept. What does it mean in practice?

Again I turn to Saint Innocent of Alaska. While he was working with the Aleut and Klingit Indian tribes of the Alaskan peninsula, he was very anxious to properly communicate to them this “essence” of Orthodoxy. So he wrote a little booklet that has become a kind of classic and is widely read and studied today by people like us who are otherwise very far removed from the native Americans of the Northwest. The little book is called The Indication of the Way to the Kingdom of Heaven. In this important little book Saint Innocent talks about asceticism in the same way that our Lord Himself does: he compares it to the carrying of a cross. Our Lord said: “If any man will come after me, let him deny himself, and take up his cross, and follow Me. For whosoever will save his life shall lose it, and whosoever will lose his life for My sake shall find it” (Matt. 16:24-25), and: “Whosoever doth not bear his cross, and come after Me, cannot be My disciple” (Luke 14:27).

Now in life there are two kinds of crosses, Saint Innocent explained. The first kind of cross consists of those daily annoyances, temptations, and difficulties that come to everyone just because we are human beings. Ill health, financial setbacks, misunderstandings with others, various kinds of afflictions – all of these are crosses, but they are what Saint Innocent calls “involuntary crosses.” That is, they come to us according to God’s will, whether we want them or not. If we bear these crosses without complaining, without murmuring, then they become ascetic labors that are for our salvation; but if we complain and murmur, then they are for our condemnation. It is extremely important to understand this.

The second kind of cross, according to Saint Innocent, is what he calls “voluntary crosses” – that is, those special ascetic exploits or labors that we voluntarily take upon ourselves, such as strictly keeping the fast days and seasons of the Church year, standing for long hours at vigil services, and other kinds of asceticism or crosses that we may, with the blessing of our spiritual father, take upon ourselves.

These are some of the ascetic aspects of our Holy Faith which are signs of true and authentic Orthodoxy, ancient Orthodoxy, the Orthodoxy of the saints.

One ensample of this asceticism, and the seriousness with which it was taken, from Church history comes from England when she was an Orthodox kingdom:

Note 2. This festival has been celebrated in the church with great solemnity ever since the sixth century. It was enacted in the ecclesiastical laws of King Ethelred in England, in the year 1014, “That every Christian who is of age, fast three days on bread and water, and raw herbs, before the feast of St. Michael [the Archangel], and let every man go to confession and to church barefoot.—Let every priest with his people go in procession three days barefoot, and let every one’s commons for three days be prepared without anything of flesh, as if they themselves were to eat it, both in meat and drink, and let all this be distributed to the poor. Let every servant be excused from labour these three days, that he may the better perform his fast, or let him work what he will for himself. These are the three days, Monday, Tuesday, and Wednesday, next before the feast of St. Michael. If any servant break his fast, let him make satisfaction with his hide, (bodily stripes,) let the poor freeman pay thirty pence, the king’s thane a hundred and thirty shillings; and let the money be divided to the poor.” See Sir Henry Spelman’s Councils, vol. i. p. 530, and Johnson’s Collection of the Canons of the Church of England, t. 1, an. 1014. Michaelmas-day is mentioned among the great feasts in the Saxon Chronicle on the year 1011; in the Saxon Menology of the ninth century, published by Mr. Wanley (in Lingue. Aquilon. Thes. l. 2, p. 107,) and in the English Calendar published by Dr. Hicks. (in his Saxon Grammar, p. 102, &c.)

Standing during long services?  Entire fasting seasons?  Difficult processions?  Spiritual fathers with authority over our lives?  Few in ‘Christian America’ would put up with any of that.  Most simply want an exhilarating emotional experience from their ‘churches’ with as little effort on their part as possible, together with all the comfort, ‘fun’, exotic food, and self-direction they can muster. 

Ever since post-Protestantism arose in its fulness at the Great Awakening, very few in the colonies/States have been willing to submit voluntarily to ongoing, rigorous asceticism.  However, there is one exception:  Southerners during Mr Lincoln’s War carried a very heavy ‘voluntary cross’ to defend their homeland and their old inherited traditions from the atheistic radicalism (dressed up as Christianity) of the Northern invaders.  The Rev John Girardeau of South Carolina describes just one incident about his brigade’s march away from Vicksburg, Miss., that bewords the suffering much of the South experienced in one form or another for five years:

The hardships of this march were almost unbearable.  The road was ground into a fine dust several inches deep; there was no water to be had except from cow ponds, which were stagnant and pregnant with the seeds of pestilence and death.  All this, under a July sun, contributed to the hardships.

--The Life Work of John Girardeau, D.D., LL.D., George Blackburn, edr., The State Company, 1916, pgs. 115-6

But now most Southerners also have capitulated to Yankee materialism.  On them, too, therefore, the full weight of Rev Robert Lewis Dabney’s prophetic-like condemnation of Babylon America falls:

God gave the people of this land great and magnificent blessings, and opportunities and responsibilities. They might and should have made it the glory of all lands. But they have betrayed their trust: they have abused every gift: above all have they insulted him by flaunting in his face an impudent, atheistic, God-defying theory of pretended human rights and human perfectibility which attempts to deny man’s subordination, his dependence, his fall and native depravity, his need of divine grace. It invites mankind to adopt material civilization and sensual advantage as their divinity. It assumes to be able to perfect man’s condition by its political, literary, and mechanical skill, despising that Gospel of Christ which is man’s only adequate remedy. It crowns its impiety by laying its defiling hands upon the very forms of that Christianity, while with the mock affection of a Judas it attempts to make it a captive to the sordid ends of Mammon and sense. Must not God be avenged on such a nation as this? His vengeance will be to give them the fruit of their own hands, and let them be filled with their own devices. He will set apart this fair land by a sort of dread consecration to the purpose of giving a lesson concerning this godless philosophy, so impressive as to instruct and warn all future generations. As the dull and pestilential waves of the Dead Sea have been to every subsequent age the memento of the sin of Sodom, so the dreary tides of anarchy and barbarism which will overwhelm the boastful devices of infidel democracy will be the caution of all future legislators. And thus “women’s rights” will assist America “to fulfil her great mission,” that of being the “scarecrow” of the nations.

--‘Women’s Rights Women’, The Southern Magazine, 1871 (thanks to Mr Boyd Cathey for the quote; Mr Cathey does some writing here:

Notwithstanding this gloomy vision, all is not lost.  Orthodox churches and monasteries are now in many places across the South and the other States.  Within them is salvation - havens for the storm-tossed, hospitals for those in need of healing of soul and body. 

Your Momma, the Orthodox Church, is calling you home, Southron.  Hurry on back to her so she can nurse you and make you well.


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!