There is a growing libertarian tendency in the Red States as it regards mind-altering drugs. Many have legalized marijuana in some form, and now Missouri and Oklahoma are considering legalizing psychedelic mushrooms. This is the kind of thing we expect from amoral Leftists (some of whose States and cities have already decriminalized dangerous substances like these), but it is difficult to harmonize with any kind of conservative/traditional ethos that the Red States say they support.
The damage to the human body and mind is appalling enough, as reports from legalized drug utopias like Oregon, that resemble something of a cross between a zombie apocalypse and a mafia documentary, reveal:
But there is a deeper danger lurking here, a danger for the human soul, as these psychedelic drugs open the door for demonic influences to enter the lives of individuals and society as a whole:
There is no good reason to decriminalize drugs that affect human beings in these ways. All the Southern States, the Great Plains States, and all the other Red States and counties need to firmly close the door on these legalizations.
Do we want to be the Garden of the Holy Spirit or the playground of demons? Sometimes the choice really is that simple.
But will State and local government officials do what is in the best interest of their people? Will they show solidarity with the Christian beliefs of so many, past and present, or sell them out (again) for payoffs from corporations and other big donors?
A holy Christian king of the country of Georgia celebrated on 26 January offers a challenge for the South, forces us to make a choice about what kind of people we really want to be. Before we reach that crux, let us see what kind of a life Saint-King David IV the Restorer (+1125 A.D.) lived.
Most notably, he placed the highest priority on the spiritual health of his people:
Despite this abundance of activity on behalf of the Church, King David did not forget about the physical well-being of the Georgian ethnos, nor did he leave the physical protection of them to others. He put himself in danger to drive out the invaders of Georgia:
When overwhelming odds faced him and his army, he did not quail in fear or puff himself up with prideful self-confidence, but placed his hope in God and encouraged his soldiers to do the same. The result was victory over the enemy and unity and rest for his country:
The challenge for us in the South today is: How do we respond to a life like this, to such outstanding heroism and faith? Modernity teaches us to scorn kings and traditional Christianity as irrelevant artefacts of the past, to reject them as retrogressive forces in society. It is precisely here that Dixie finds herself in trouble, as she has tried to live with one foot in the world of tradition and one in the world of modern Progress – in the former we are constrained by the activities of a virtuous hereditary aristocracy, while in the latter it is proclaimed that all government originates from an all-powerful mass of ‘the people’, that everything must be done according to their will. No less than John Randolph of Roanoke warned us throughout his life of the dangers of this schizophrenia, particularly at the Virginia constitutional convention held in 1832 as Mr. Randolph neared the end of his life.
Compromise between the two is impossible. We cannot go only a quarter of the way or half way with the progressive Revolution. We must either master it, or it will destroy us. And one of the surest signs that a people has vanquished the Revolution is its embrace of hereditary Christian monarchy, which is one of the most visible symbols of tradition.
This will likely be difficult for many Southerners to accept right away, as we have been fed a diet of ideological poison for decades now about governments of, by, and for that mysterious, god-like People (e.g., Lincoln’s Gettysburg Address). But as they explore their own past and the history of other Christian countries, we think they will come to the same conclusion.
Traditional Southern life, prior to the War and its upsetting of our established pattern of living, operated largely as a network of small kingdoms (plantations) ruled by a king and queen (the gentleman and his lady). Mississippian Henry Hughes illustrates this for us in his book Treatise on Sociology (1854). In describing the tithing system of Old, pre-Norman Conquest England, he is using it as an aid in explaining the plural executive (the many plantation owners) of the antebellum South (pgs. 266-8, 1968 reprint, Negro UP, New York):
Many notable attainments came along with this system for Dixie, but there was one great flaw: lack of unity. Without a king-father at the summit of the hierarchy to keep order, the brothers of the family will fight with one another (to borrow a phrase from Dr Matthew Raphael Johnson) – and ours did. How tragically we saw this unfold during the War with the Yankees, as political and military leaders here at the South wasted their energy fighting against one another rather than concentrating upon the inbreakers.
That is one advantage of having a Christian king. Related to it is another: The king is katehon, he who withholds the ferocious forces of evil that desire to destroy everything good in the world (see II Thessalonians 2:7). A mighty prophet, pastor, and wonderworker of the 20th century, St John Maximovitch (+1966), said in one of his sermons,
On the opposite side of the coin, contrary to the modern stereotype, kings are often the forces for progress in the true, Christian sense of the word. Returning to St David IV, we find examples of this:
As political structures developed in Christian countries over the course of the centuries, what arose was not an either-or situation, either an absolute monarch or a purely elected government. It was a combination of both elements – hereditary and elected officials. Thus, the return of a king to Dixie would not be radical departure from the norm, but a return to it.
There have been a couple of moments since the deviation of 1776 at which the South approached monarchical restoration, once at the beginning of the War of Northern Aggression and once near its end. During secession and the formation of the Confederate government, there were suggestions of establishing a monarchy of some sort (Elizabeth Fox-Genovese and Eugene Genovese, The Mind of the Master Class, Cambridge UP, New York, 2005, pgs. 704-5); as the war picture became ever more bleak in 1865, the Confederate government on 6 Feb. gave General Lee exceptional powers over the army to try to turn the tides in favor of the South (F. B. Simkins, A History of the South, 3rd edn., Alfred A. Knopf, New York, 1965, p. 245).
Today, in Dixie and elsewhere, there remains a great respect for and resonance with Christian monarchy, as evidenced by the attention surrounding Queen Elizabeth II’s funeral, the captivation of readers with a character like Aragorn from Tolkien’s The Lord of the Rings, and the continued presence of St-King Alfred the Great in the Southern imagination (as we see with Mr Hughes, above) even though 1,000 years have passed since his repose in the Lord.
By re-establishing monarchy in the South, we do not have to jettison all the political wisdom and institutions that have grown up here over the last nearly 250 years; not very much of it, probably. But if we are to be victorious over the satanic forces that have grown frighteningly powerful in recent years, we must use every weapon in the arsenal of tradition that is available to us. And a Christian king is an exceptionally strong weapon.
The allies of evil have said a number of times that ‘America’ has a special meaning for them. The Theosophist H. P. Blavatsky is typical: ‘It is in America that the transformation will take place, and has already silently commenced’ (The Secret Doctrine, 1888, quoted in Mitch Horowitz, Occult America, Bantam Books, New York, 2009, p. 246).
In order to escape the nets of these evil people, to stop and reverse their special American ‘transformation’/Revolution here in Dixie, let us crown a Southern king – a true katehon for the Southern ethnos.
Notes: All quotations related to St David IV are from this web page:
Walt Garlington is a chemical engineer turned writer (and, when able, a planter). He makes his home in Louisiana and is editor of the 'Confiteri: A Southern Perspective' web site.