Friday, July 28, 2023

Remembrances for August - 2023


Dear friends, if you have time, please pray for these members of the Southern family on the day they reposed.  Many thanks.

But one may ask:  ‘What good does it do to pray for the departed?’  An answer is offered here:

Along with prayers and hymns for the departed:

1 August

Rev James Henley Thornwell, one of the most formidable theological writers of the South.  You may read some of those writings here:

3 August

Miss Flannery O’Connor, one of Dixie’s best writers, fiction and non-fiction.

4 August

Robert ‘King’ Carter, one of the most influential men of colonial Virginia, and the builder of the historic Christ Church in 1730.  His great influence would continue through his descendants, one of whom is our papa, Robert E. Lee.

16 August

Robert Johnson, an extraordinarily talented blues guitar player from Mississippi.

21 August

John Taylor of Caroline, Virginia, an underappreciated agrarian political philosopher.

24 August

Jerry Clower, one of the South’s finest comedians.

26 August

William Byrd II, a colonial Virginian of many attainments.

30 August

Gen John Bell Hood, one of Lee’s best lieutenants, he gave his left arm and right leg for the cause of Southern independence.

Also, to celebrate some of the saints of August from the South’s Christian inheritance of various lands, use either of these links:


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, July 25, 2023

Offsite Post: ‘Praying for the Departed Holds a People Together’

The South has not surrendered completely to Yankee/globalist/atheist cultural domination, so one may still find respect for the dead among our people – folks stopping their vehicles on the side of the road when a funeral procession drives past; handing down old sayings, tools, letters, furniture, and other heirlooms to the newer generations; celebrating the Memorial Days of fallen Confederate soldiers, etc.

This continual act of remembering and honoring the foregoing generations helps keep a people from disintegrating and dying.  Mr Mark Atkins expressed this in a recent essay when he said,

We are who we are not just because of our own experiences, but also because of the experiences of our parents, grandparents, their great-great-great grandparents, their great-great-great-greats, and stretching on back into the mist of the forgotten past.


Likewise peoples may be thought of as a chain, each link representing a generation, each bearing strong resemblance to the previous one.


And like the individual, peoples set up like concrete too and change but slowly. And like individuals, peoples are inclined to take the path of least resistance. And as with individuals, this often leads to their degradation. And like individuals, if the people will not face their degradation, repent of it, and reform their ways, they can be assured that their descendants will eventually curse them, that is, unless they vanish and fall off the timeline altogether.

It is essential for Dixie’s survival to keep these intergenerational links strong, but more than a mental acknowledgment of that truth is necessary.  It must be incarnated, lived, practiced year after year.  And there is a day, the Day of Rejoicing, the second Tuesday after Easter, that pulls together these varying strands of individual and collective remembrance of the departed, and unites them in a beautiful way.  The Orthodox archpriest Father Artemy Vladimirov describes some of the basic aspects for us:

Radonitsa [the Russian name for this day—W.G.]—so the day is called, is when we, according to ancient tradition, having prayed and communed of the Holy Mysteries of Christ in the church of God, go to the cemetery to visit those graves tender to our hearts, to tidy them up, and to see among the greenery the newly-sprouted and happy daisies, or to plant tulips or daffodils. Mentally, we exchange the triple kiss with the departed, receiving into our wide open and unveiled hearts, together with the breath of the spring breeze, their answer: “Indeed He is Risen!”


So, standing at the Panikhida with our red candle, we as if enter into mysterious communion with the reposed. Indeed, tidings are delivered heart to heart. After all, yet earlier, having communed of the Holy Mysteries of Christ, having tasted of the Most Pure Body and Blood of the Lord, we, as if little children, gather ourselves together at the Divine throne unseen, and both the heavenly and earthly branches of the Church interpenetrate one another—which is why at Radonitsa always “The soul believes, the tears break forth—And all is light, so light!” Because, devoting time to the remembrance of those who loved us, whom we loved, we as if meet their souls, which in Christ have the blessed means of seeing and hearing us, following us and before the Lord Jesus Christ interceding for timely help for those of us yet laboring in asceticism, in struggles, and in battles.

He speaks further of how this celebration ties the generations together:

But today, on this joyous day, let us recall that the great Russian poets, in particular Sergei Yesenin, have an entire early cycle of verse, “Radonitsa.” We, entering our humble Russian cemeteries, sitting for at least a while under the spreading crown of a willow or birch, can depart to the world of memories cherished in our hearts. All of you, of course, remember the Latin dictum, “De mortuis aut bene, aut nihil”—“Either speak well of the dead, or say nothing at all.” And on Radonitsa, dear friends, let us necessarily carve out some time and wrest but half an hour from the rapacious hands of this world, which turn the wheels of progress, carrying us away with tomorrow’s projects, and take a respite from the hustle and bustle and, in retrospective we will see and survey the thousand-year path traversed by our country, and spiritually meet and triply-kiss those through whom our beloved fatherland was created. Let us pray for the repose of princes, many of whom became victims of their own disunity, and for those who fell in battle at the Kalka River, or the Sit River, and let us pray for the heroes of the Russian spirit on Kulikovo Field, who against the godless hordes went out in white tunics, and Nepryadva, stained the color of red, which gave birth to the Russian people, consolidated and monolithic, as said our president about our thousand-year nation, composed of many tribes and peoples: “Monolithic and multi-faceted.”


 . . .


Let us pray for the Russian peasantry, which endured the most severe, unprecedented genocide in the twenties of the twentieth century, for the unknown peasants, who, exiled to this same Archangelsk, froze and stood in stacks by the fences, because the local residents had no heart to give them alms.

Fulfilling this duty of ours, recalling our own Southern mothers and fathers, statesmen, soldiers, explorers, writers, Sunday School teachers, those who died during the Reconstruction occupation, and so forth and praying for them, we will receive a very precious gift – ‘the moral rebirth of the fatherland’:

 . . .

The rest is at


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

Anathema to the Union!

Thursday, July 20, 2023

Offsite Post: ‘The Curse of Ham’


There is much to love in the Southern tradition, but, as in the lives of most individuals, families, and countries, there are also things that are not so lovely, things that we should re-evaluate.  One of the latter for Dixie has been the use of a passage of Genesis chapter 9 to demean Africans, to declare that they will be forever inferior to the other peoples of the world and must always be ruled by them.  This has serious implications for advancing the cause of an independent South, as we will see below.  The whole passage from Genesis in question is the following:

‘The sons of Noah who went forth from the ark were Shem, Ham, and Japheth. Ham was the father of Canaan. These three were the sons of Noah; and from these the whole earth was peopled. Noah was the first tiller of the soil. He planted a vineyard; and he drank of the wine, and became drunk, and lay uncovered in his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside. Then Shem and Japheth took a garment, laid it upon both their shoulders, and walked backward and covered the nakedness of their father; their faces were turned away, and they did not see their father's nakedness. When Noah awoke from his wine and knew what his youngest son had done to him, he said, "Cursed be Canaan; a slave of slaves shall he be to his brothers." He also said, "Blessed by the LORD my God be Shem; and let Canaan be his slave." God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave"’ (Genesis 9:18-27).

A not untypical interpretation by an antebellum Southron (which is still held by some Southerners today) goes like this:

‘Patrick Mell (1814–1888), the fourth president of the Southern Baptist Convention, proposed: “From Ham were descended the nations that occupied the land of Canaan and those that now constitute the African or Negro race. Their inheritance, according to prophecy, has been and will continue to be slavery . . . [and] so long as we have the Bible . . . we expect to maintain it.”’

The problems with this particular interpretation of the curse of Ham have been identified and explained by various people.  Garrett Kell, a pastor of a Baptist church in Virginia who gives us the previous quote, points out elsewhere in the same essay,

‘Ham had four sons: Cush, Egypt, Put, and Canaan, but only Canaan was cursed (Gen. 9:25–27; 10:6–20). The Canaanites’ abundant wickedness proved the curse was warranted. As a result, they were enslaved by a coalition of eastern kings (Gen. 14), by the Israelites during the conquest (Josh. 9:27Judg. 1), and by Solomon during his reign as king (1 Kings 9:20–21). . . . Noah’s curse of Canaan was due to his sinful conduct, not his skin color. Though most of Ham’s sons and the cities they built (Babel, Nineveh, Sodom, Gomorrah) were marked by idolatry and immorality, Canaan was uniquely evil and defiled the land (cf. Lev. 18). The Canaanites were cursed because they were evil-hearted, not because they were dark-skinned. . . . Perhaps most glaringly, there is no curse of Ham in Genesis 9 or anywhere else in the Bible. Canaan, not Ham, was cursed by Noah. This means that the “biblical” doctrine used to justify the enslavement of dark-skinned peoples is completely fabricated and has no exegetical warrant.’

A Coptic Church Q&A yields a similar view.

But a couple of isolated modern examples are not enough for surety, however.  What do the Orthodox Church Fathers, the best and most authoritative interpreters of Holy Scripture, have to say?

‘St. Ephraim says that Noah’s prophecy regarding the descendants of Canaan was fulfilled in the time of Joshua the son of Nun:  “And God dwelt in the tent of Abraham, the descendant of Shem, and Canaan became their slave when, in the days of Joshua the son of Nun, the Israelites destroyed the dwelling-places of Canaan and pressed their leaders into bondage (cf. Josh. 17:13)” (Commentary on Genesis 7.4.1, FC 91, p. 146).

‘Blessed Theodoret offers the same interpretation:  “Since Israel was destined to descend from Shem and take possession of Palestine, which the descendants of Canaan had long occupied, he [Noah] presented the prophecy as a curse so as both to foretell the future and discourage subsequent generations from sinning against their parents” (Questions on Genesis 58, LEC 1, p. 121).  Both Blessed Theodoret (ibid.) and St. John Chrysostom (Homilies on the Gospel of St. Matthew 8.5) state that Noah’s prophecy about the servitude of Canaan was fulfilled in the Gibeonites—Gibeon being a Canaanite city north of Jerusalem that was conquered by Joshua (Josh. 9:3-27).—ED.’  (Father Seraphim Rose, Genesis, Creation, and Early Man:  The Orthodox Vision, 2nd edn., Hieromonk Damascene, edr., St. Herman of Alaska Brotherhood, Platina, Cal., 2011, p. 356)

Considering the evidence before us in the words of these holy Church Fathers, the claim that the curse upon Canaan applies to black Africans cannot be sustained.

 . . .

The rest is here:

Or here:


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

Anathema to the Union!

Monday, July 17, 2023

Offsite Post: ‘A State Is not a Business’


The idea that ‘a State should be run like a business’ should pain the soul of a Southerner like a sharp thorn in a soft foot.  A people and their government have their origin in the will and act of a Holy God.  Thus both have Him as their goal and as the model of their conduct.  To reduce the functioning of a State government, which is an inseparable part of the mysterious spiritual-physical body of the ethnos, to the operative principles of a mundane business, then, is grotesque and repulsive.

The bishops of the Russian Orthodox Church spelled out some of the foundational truths of nations and governments in a document they wrote as the 21st dawned titled The Basis of the Social Concept.

About nations, they provide the following:

‘In addition to their sharing one religion, the unity of the people of God was secured by their ethnic and linguistic community and their rootedness in a particular land, their fatherland (II.1).

‘ . . .

‘The universal nature of the Church, however, does not mean that Christians should have no right to national identity and national self-expressions. On the contrary, the Church unites in herself the universal with the national. Thus, the Orthodox Church, though universal, consists of many Autocephalous National Churches.

‘ . . .


‘The cultural distinctions of particular nations are expressed in the liturgical and other church art, especially in the peculiarities of Christian order of life. All this creates national Christian cultures.


‘Among saints venerated by the Orthodox Church, many became famous for the love of their earthly homeland and faithfulness to it. Russian hagiographic sources praise the holy Prince Michael of Tver who «gave his life for his fatherland», comparing his feat to the martyrdom of the holy protomartyr Dimitrius of Thessaloniki: «The good lover of his fatherland said about his native city of Thessaloniki, ‘O Lord, if you ruin this city, I will perish together with it, but if you save it, I will also be saved’».


‘In all times the Church has called upon her children to love their homeland on earth and not to spare their lives to protect it if it was threatened. The Russian Church on many occasions gave her blessing to the people for them to take part in liberation wars. Thus, in 1380, the venerable Sergius the abbot and miracle-maker of Radonezh blessed the Russian troops headed by the holy Prince Dimitry Donskoy before their battle with the Tartar-Mongol invaders. In 1612, St. Hermogen, Patriarch of Moscow and All Russia, gave blessing upon the irregulars in their struggle with the Polish invaders. In 1813, during the war with the French aggressors, St. Philaret of Moscow said to his flock: «If you avoid dying for the honour and freedom of the Fatherland, you will die a criminal or a slave; die for the faith and the Fatherland and you will be granted life and a crown in heaven».


‘The holy righteous John of Kronstadt wrote this about love of one’s earthly homeland: «Love the earthly homeland… it has raised, distinguished, honoured and equipped you with everything; but have special love for the heavenly homeland… that homeland is incomparably more precious that this one, because it is holy, righteous and incorruptible. The priceless blood of the Son of God has earned that homeland for you. But in order to be members of that homeland, you should respect and love its laws, just as you are obliged to respect and really respect the laws of the earthly homeland»’ (II.2).

In another section, they expound the nature of the state/government (bolding not added):

‘God blesses the state as an essential element of life in the world distorted by sin, in which both the individual and society need to be protected from the dangerous manifestations of sin. At the same time, the need for the state aroused not because God willed it for the primitive Adam, but because of the fall and because the actions to restrict the dominion of sin over the world conformed to His will. Holy Scriptures calls upon powers that be to use the power of state for restricting evil and supporting good, in which it sees the moral meaning of the existence of state (Rom. 13:3-4) (III.2).

‘ . . . 


‘The Orthodox tradition has developed an explicit ideal of church-state relations. . . .

Attempts to work out this form were undertaken in Byzantium, where the principles of church-state relations were expressed in the canons and the laws of the empire and were reflected in patristic writings. In their totality these principles were described as symphony between church and state. It is essentially co-operation, mutual support and mutual responsibility without one’s side intruding into the exclusive domain of the other. The bishop obeys the government as a subject, not his episcopal power comes from a government official. Similarly, a government official obeys his bishop as a member of the Church, who seeks salvation in it, not because his power comes from the power of the bishop. The state in such symphonic relationships with the Church seeks her spiritual support, prayer for itself and blessing upon its work to achieve the goal of its citizens’ welfare, while the Church enjoys support from the state in creating conditions favourable for preaching and for the spiritual care of her children who are at the same time citizens of the state.


‘St. Justinian in his Sixth Novella formulates the principle lying in the basis of church-state symphony: «The greatest blessings granted to human beings by God’s ultimate grace are priesthood and kingdom, the former (priesthood, church authority) taking care of divine affairs, while the latter (kingdom, government) guiding and taking care of human affairs, and both, come from the same source, embellishing human life. Therefore, nothing lies so heavy on the hearts of kings as the honour of priests, who on their part serve them, praying continuously for them to God. And if the priesthood is well ordered in everything and is pleasing to God, then there will be full harmony between them in every thing that serves the good and benefit of the human race. Therefore, we exert the greatest possible effort to guard the true dogmas of God and the honour of the priesthood, hoping to receive through it great blessings from God and to hold fast to the ones which we have». Guided by this norm, Emperor Justinian in his Novellas recognised the canons as having the power of state laws.


‘The classical Byzantine formula of relationships between state and church power is contained in the Epanagoge (later 9th century): «The temporal power and the priesthood relate to each other as body and soul; they are necessary for state order just as body and soul are necessary in a living man. It is in their linkage and harmony that the well-being of a state lies»’ (III.4).

In modern ‘American’ politics, however, we get none of this beneficial understanding of human nature, history, etc.  We get society reduced to a set of business propositions.  Mr. Ned White is a candidate for Louisiana’s State Senate, and his statements on government are typical of the contemporary mindset:

In short, Louisiana must be run like a business and the best way to ensure this goal is for people who run businesses, make payrolls, spend long hours building opportunities for all of people to be engage and involved in changing our state government.

‘ . . .

I want Louisiana to run like a business for the customers of Louisiana (the taxpayers) and every tax dollar accounted for and every penny spent properly.

I’m a businessperson. I spend every day making business decisions to meet my overhead, build new business, create new opportunities, and give my customers what they want, when they want it, and how they want it. I want state government to work the same way.

Folks, this is Yankee nominalism in full bloom here in our Southland – another Yankee conquest over true Southern culture, which is opposed to this kind of materialistic reductionism that makes men and women created in the image of God into nothing more than taxpayers and the Christian ethnos a money-making enterprise.

 . . .

The rest is at


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

Anathema to the Union!