Tuesday, December 24, 2019

Addendum to “For Whom Is the Constitution Written?”

Addendum to “For Whom Is 
the Constitution Written?”
Thomas Allen

Additional evidence that the US Constitution was written by and for Whites is that the US Supreme Court ruled that Blacks were not citizens, and the fourteenth amendment was needed to make them citizens. Unfortunately, the fourteenth amendment, which is discussed below, also changed the construct of the country and the US Constitution.

Missouri Compromise
Article IV, Section 2, Paragraph 1 of the US Constitution, reads: “The citizens of each State shall be entitled to all privileges and immunities of citizens in the several States.” During the debate on the Missouri Compromise in 1821, Charles Pinckney of South Carolina, who was the author of this clause said, “At the time I drew that Constitution, I perfectly knew that there did not then exist such a thing in the Union as a black or colored citizen, nor could I then have conceived it possible such a thing could ever have existed. .  . .”[1] The most important clause in the Constitution about citizenship is this comity clause, and its author says that it applied only to Whites and not to Blacks; therefore, the US Constitution is only for Whites.

Dred Scott Decision
The Dred Scott decision ruled that Negroes were not citizens under the US Constitution. Contrary to the popular myth, the Dred Scott decision did not declare or make the Negro nonhuman or subhuman. It merely declared that Negroes like foreigners were not citizens of the United States. Not being a citizen under the Constitution, the United States Supreme Court ruled that Scott, a Black slave, could not sue in a court of the United States government.
The Supreme Court ruled that Negroes were not, and were not intended to be included, under the word “citizens” in the Constitution, and, therefore, they could claim none of the rights and privileges that it provided and secured to citizens of the United States. Moreover, the Court acknowledged that a State could grant Negroes the rights and privileges of the citizens of that State, as some of the New England States had done. However, having the rights and privileges of a citizen of a State did not make a Negro a citizen of the Union or grant him rights in other States. (It also recognized that some States had given foreigners who intended to become citizens of the United States the rights and privileges of citizenship in that State, but this action did not make them citizens of the United States until they had been naturalized according to the nationalization law of the United States.)
Further, the Court declared that at the time of its adoption, the Constitution recognized as citizens the citizens in the several States. This recognition made them citizens of the new political body created by the Constitution when it was adopted. No other classes of people were included in this citizenship. They formed the Constitution for themselves and their posterity, and for no one else. All the personal rights and privileges guaranteed to citizens under this Constitution were intended only for those who were then members of the several State communities, or who should afterward, by birthright or otherwise, become members, according to the provisions of the Constitution and the principles on which it was founded.
The Court identified two clauses in the Constitution that point directly and specifically to the Negro race as a separate class of people. These two clauses clearly show that the Negro was not considered part of the people or citizens under the Constitution. One was the clause that reserves to each State the right to import slaves until the year 1808 (Article I, Section 2, Paragraph 1). This sanction unquestionably referred to the Negro. The other provision was the pledge of the States to each other to maintain the right of property of the master by delivering up to him any slave who escaped if he were found within their respective territories (Article IV, Section 2, Paragraph 3).
Thus, with the Dred Scott decision, the US Supreme Court ruled that the Negro could not be a citizen of the United States although a State could grant him the rights and privileges of a citizen of that State. By inference, no nonwhite could be a citizen of the United States under the Constitution.
Although the Supreme Court did not rule on the status of Indians in the Dred Scott decision, the Constitution strongly implies that Indians were not and could not be citizens of the United States. However, some States had granted Indians rights and privileges of citizens of their States. (Even after the adoption of the fourteenth amendment, Congress declared that Indians not taxed were not citizens under that amendment.)

Fourteenth Amendment
Because of the Dred Scott decision, the fourteenth amendment was necessary to make Negroes citizens of the United States. Unfortunately, it did more than that. It destroyed the original Constitution and changed the whole concept and construction of the country. Not only did the fourteenth amendment make the Black man a citizen of the United States, but it also made the White man a citizen of the United States. Before, one was a citizen of a State, and by virtue of being a citizen of a State, he was a citizen of the United States. Under the fourteenth amendment, any citizen of the United States became a citizen of the State in which he resided. Thus, the fourteenth amendment changed the construction of the United States from a confederation of sovereign States to a consolidated union of States.
Before the fourteenth amendment, no national citizenship existed; a person was a citizen of a State. The term “citizen of the United States” was a term of convenience that meant that someone was a citizen of a State. According to one of the promoters, Senator James Blaine, of the fourteenth amendment, its intent was to change the status of citizenship by replacing citizen of a State with a citizen of the United States. Senator Blaine said, “. . . we are not confining the breadth and scope of our efforts to the Negro. It is for the white man as well. We intend to make citizenship national. Heretofore, a man has been a citizen of the United States because he was a citizen of some-one of the states: now we propose to reverse that.”[2]
Besides changing citizenship, another purpose of the fourteenth amendment was and still is to humiliate and shame Southerners by making the Negro their master. Its purpose was and still is to degrade the Southerner to the level of the Negro and even below that level. Its objective was to degrade the Southerner by creating conditions that would encourage interracial mating. Sacrificing their beloved Negro to destroy the Southerner was of little concern for the Radical Republicans; they were just so much collateral damage. After all, Puritan Yankees considered Southerners to be subhuman at best and most likely a nonhuman beast.
Unfortunately, for the Northerner, but not the Radical Republicans, who were Puritan Yankees, whose descendants are Liberal Democrats, this degradation spread across the country as the Negro became elevated above Whites everywhere. Not only has the Negro been elevated above Whites, so have all other nonwhite races.
The fourteenth amendment was illegally, unlawfully, and unconstitutionally ratified. Most of the so-called legislators of the Southern legislatures who voted to ratify the fourteenth amendment were not citizens when they voted on the amendment. They did not become citizens entitled to vote until after the amendment was ratified. Moreover, the fourteenth amendment has other irregularities in its proposal and adoption, such as failure to achieve two-thirds of the votes in the Senate needed for its proposal.
When it was first sent to the States, 11 States rejected it (only 10 were needed to kill the amendment). Then, Congress refused to recognize the governments of the Southern States and replaced them with Negro governments controlled by carpetbaggers and scalawags backed by the US army to ensure the ratification of the amendment. Besides the ten Southern States voting to reject the fourteenth amendment, seven other States also voted to reject it. Although military might forced these 10 Southern States to change their rejection of ratification, two States, Ohio and New Jersey, that had previously voted to ratify the amendment changed their vote to reject it. While accepting the approvals of the unlawful governments of the Southern States, the Secretary of State refused to recognize the disapproval by these two States.
The Southern States that had rejected the fourteenth amendment were stripped of their representation in the US House of Representatives and the Senate and had their constitutions voided. Then, Congress through the army forced them to draft and adopt a new constitution for Congress’ approval and to ratify the fourteenth amendment before they were allowed any representation in Congress. Male inhabitants who were not disenfranchised because of participation in the rebellion elected delegates to the convention for drafting the new constitutions. Thus, most White males were disqualified. The legislature elected under the new constitution had to ratify the fourteenth amendment. Only then would Congress readmit that State and allow its Representatives and Senators be seated in Congress. Consequently, according to the law enacted by Congress to reorganize the governments of the Southern States, these States had no legitimate government when they ratified the fourteenth amendment.
Thus, many whites were disenfranchised for participating in the rebellion, and therefore, Negroes elected most of the delegates to the States’ constitutional conventions, although they had no legal right to vote. The constitutions drafted by these conventions were presented to the voters of the State for ratification. These voters were largely male Negroes since most Whites were disenfranchised for participating in the rebellion. Again, these Negroes had no legal right to vote.
The legality of the Southern States was not questioned when they ratified the thirteenth amendment, which forbade slavery. However, these same governments became illegal when they rejected the fourteenth amendment.
The Congress that passed the fourteenth amendment for submission to the States did so without Representatives and Senators from the Southern States although all, except Texas, had been entirely restored to all their functions as States in conformity with the organic law of the land.
To get the fourteenth amendment ratified, Congress had to enfranchise the Negroes and disfranchised the White men. Then, Congress had the Negroes, with the aid of carpetbaggers and scalawags, elect delegates to a convention to draw up a constitution that gave Negroes the right to vote. Afterward, the constitution was adopted without the vote of most White men. Next, a legislature was elected without the votes of most Whites. Thus, the State legislature consisted mostly of Negroes with some carpetbaggers and scalawags. After that, the Negro dominated legislature ratified the fourteenth amendment to make Negroes citizens of the United States. Consequently, people who were not citizens and could not vote elected a body that ratified the amendment that made them citizens with the right to vote. Such is the infamy of the fourteenth amendment.
The most hideous consequence of the fourteenth amendment was to destroy the original Constitution and the original construct of the United States. The United States were established as a federation of free and independent sovereign States. These States were a genetic nation, and they established the United States as a genetic country, that is, a country of, by, and for the White race. However, by making Negroes citizens, the fourteenth amendment changed the construct of the United States. They cease being a genetic federation and became a propositional empire. As a result, the purpose of the United States ceased being to protect, preserve, and promote the White residents thereof. A new purpose had to be found to include the Negro. That purpose became equality and democracy. From now on the United States would war to make the world safe for equality and democracy.
To accomplish this goal all men had to be changed into faceless beings called citizens. Moreover, each citizen was as good as another citizen. That is, citizens became interchangeable with one another. Importantly, people cease identifying themselves by race and identified themselves as citizens. Then, these citizens could be united to fight for democracy and equality. As long as these citizens would fight for democracy and equality, the United States fulfilled its purpose. Provided that these citizens would fight for democracy and equality, the type and quality of citizens mattered little: whether the citizen was White or Black or some other race did not matter. (Not only do liberals and libertarians revel in the conversion of the United States and the Constitution from a White country and Constitution to a propositional country and Constitution, so do nearly all conservatives.)
Thus, the fourteenth amendment completely destroyed the United States and subverted the US Constitution. It changed the country from one dedicated to protecting, preserving, and promoting the White race (the Aryan race) to a proportional country dedicated to spreading democracy and equality. Moreover, what the repeal of the prohibition amendment (the twenty-first amendment) did to the prohibition amendment (the eighteenth amendment), the fourteenth amendment effectively did to the ninth and, especially, the tenth amendments.
When the Negro became a citizen and the equal of the Aryan, the United States as originally founded died. The Hamiltonian-Lincolnians, Puritan Yankees, Marxists, Cabalist Jews, and their ilk won, and they have ruled the country ever since. Liberty has waned, and the US government and its despotism have waxed. Nearly all the governmental programs that many conservatives and most libertarians rail against have grown out of the fourteenth amendment.

1. Erst LaFlor, The Betrayal of the White Race (LaFlor Publishing Co., 1970), p. 4.

2. Bill Ivy, “Attention Constitutional Celebrities.”

Copyright © 2019 by Thomas Coley Allen.

Sunday, December 15, 2019

Review of Ebeling’s “Freedom Is Why Immigrants Come to America”

Review of Ebeling’s “Freedom Is Why Immigrants Come to America”
Thomas Allen

The following is a review of “Freedom Is Why Immigrants Come to America” by Richard M. Ebeling dated May 22, 2019, and posted by the American Institute of Economic Research. His article primarily covers immigration between 1840 and 1914. He claims that the immigrants of this era came, and even today come, to the United States because they wanted to live free or to escape troubles of Europe and to find a better life. (Today, only a few come from Europe.)
Unlike today, all the immigrants who came to the United States during this time were from Europe, i.e., they were White, with the exception of Chinese imported to work in the West and some Japanese. They were of the same race, White (Aryan), the same religion, Christian, and the same cultural background, Western Civilization, as Americans. (Not being White, Negroes were not true Americans; they had to be incorporated through the unconstitutionally ratified fourteenth amendment.) Now most immigrants are of alien races and cultures and often non-Christian. However, like the immigrants of old, the new immigrants come seeking a better life — usually in the form of welfare.
Also, unlike today, no welfare state existed to support them. They had to support themselves. (Ebeling  implies that today’s “immigrants,” most of whom are nonwhite, come for the same reason. Some do; they are mostly Whites. Most come to receive their rapine from stupid Whites through various welfare programs. Thus, like the immigrants of old, they also come to improve their lives. However, instead of coming to make their way with their labor like the immigrants of old, they come to improve their lives through handouts from the welfare state.)
Ebeling notes that before the early 1900s, European immigrants usually did not need a vista or a passport to enter the United States. (The inference is that today’s immigrants should not need a vista or passport to enter the United States.) In the 1880s, the first major restrictions were placed on immigration; they were placed on Chinese and Japanese, primarily for racial reasons. (His implication is that no restrictions should be placed on immigration. If they are, they are primarily racist.)
He argues that immigrants came to the United State because of individual freedom. That may have been true before the welfare state. Now, most come for their free handouts. Also, even then more probably came to improve their economic status than for freedom. That is certainly true today where most seem to come to improve their economic status by living off welfare. Then, they were expected to work to improve their status. Now, they are not.
According to Ebeling, classical liberal principles guided America. This may be somewhat true in the economic realm where the liberal principles of the free market prevailed — except for industries protected with protective tariffs. However, since the 1933 when Roosevelt brought fascism to the United States, socialism has been the guiding economic principle.
Unfortunately, in the social realm, liberal principles have come to dominate. The new morality of racial genocide, which is closely related to liberalism, which abhors racial distinction, has supplanted the old morality, which protects and preserves the races.
According to Ebeling, the lack of governmental interference in economic and social life drew people to the United States. This may have been true in the past. However, today, with the government’s attempt to manage the economy and especially social affairs with all sorts of Black privileges, that can hardly still be true.
Freedom can scarcely be what draws people to the United States today. The police state that Bush put in place has brought the United States down to the level of Nazi Germany, the Soviet Union, and Communist China, even though the worst of these tyrannies have yet to manifest themselves in the United States. (If the United States are the freest country today, that is a said commentary on the rest of the world.)
Interestingly, Ebeling accuses the South of political intervention in the economy via slavery. However, he ignores real political intervention in the economy like protective tariffs, subsides to businesses, contracts to political favorites for internal improvements, and fiat money. Generally, Southerners opposed most of these whereas Northerners promoted them. Moreover, New Englanders did not oppose slavery while they were amassing fortunes in the slave trade. Only after the importation of slaves became illegal did the Puritan Yankee began to become abolitionists.
Ebeling claims that, except in the South before 1860, only a “few instances of state-sponsored, state-endorsed or state-enforced discrimination and persecution of ethnic, racial or religious groups” existed. Apparently, Illinois prohibiting free Blacks from entering that State was not state-sponsored or state-enforced discrimination — likewise, with the Northern States that outlawed interracial marriages.  Moreover, the whole debate about prohibiting slavery in territories was to keep Blacks out of the territories and preserve them for Whites only. Furthermore, because of the few numbers of Blacks in the North, custom was usually sufficient to keep most Blacks “in their place” away from Whites. Later, these customs were often enforced by governmentally protected labor union monopolies and racial exclusionary clauses in deeds and contracts, which governmental courts enforced.
Ebeling notes that most immigrants who came to the United States avoided the South. He blames this avoidance on slavery before the War and the segregation laws of the South after the War. Moreover, according to him, politics were more separated from economics in the North and West than in the South.
He ignores several important factors in avoiding the South. For most immigrants, New York City was the port of entry. From here, traveling across Pennsylvania and the Midwest was easier than traveling to the South. Historically, people of New England and New York had moved across Pennsylvania and the Midwest and from there farther westward. Only a few migrated to the South. So, routes westward were better established than routes southward.
Another, and more important, was the presence of Blacks. Most Blacks resided in the South — as slaves and then as freedmen. Like most people, liberals and libertarians excepted, these European immigrants preferred living among their own kind. (How many liberals and libertarians practice what they preach and live in predominately Black neighborhoods?)
A third reason was that the North and Radical Republicans (descendants of the Puritan Yankees and radicals who fled to the United States after the failed Revolution of 1848) had destroyed the South economically with the War and Reconstruction. So thorough was the economic destruction of the South that almost a century was needed for it to recover. Even today, parts still have not recovered — Mississippi for example. Unless the immigrant was a scoundrel, a mountebank, or had political connections with the US government, he had little chance of acquiring a comfortable estate in the South. Too many impoverished Blacks and Whites lived in the South against whom he would have to compete. Moreover, they were too poor to be good customers if he were a merchant. Only in the North and the West, did he have much economic opportunity.
Based on his description of his ancestry, Ebeling is not a descendant of Puritan Yankees. However, he certainly displays their anti-Southerner biases and prejudices.
Ebeling closes his article by praising immigrants. According to him, they are far superior to native Americans. He ignores the hordes that come to the United States as colonists and who enjoy the free handouts that stupid Americans give them while they bring down the United States and forever end the hope of the libertarian paradise that Ebeling seeks. He gives many of the trite remarks that liberals and libertarians use to support open borders and unlimited immigration, so I will not repeat them other than he considers them more patriotic than most native Americans.
Also, he is a great proponent of the melting-pot principle. That principle is mixing the races together to form motley mongrel man, which is genocide and the end of not only racial diversity but all diversity.
For him, the biggest danger resulting from restricting immigration is turning from a free marketplace to a political planning of society based on an identity politics of race and gender and possibly class, and abandoning the “ideals of individual liberty, free enterprise, and voluntary association for human dignity, material betterment, and social harmony and peace.” Like neoconservatives, liberals, and most libertarians, Ebeling places no value on natural collectives like race. He preaches freedom, but it is not the freedom of the White man as a White man or the Black man as a Black man: It is the freedom of the Mulatto man.
Also, like neoconservatives, liberals, and nearly all libertarians, Ebeling is a disciple of the new morality. Unlike his despised antebellum Southerners and Southerners of the Jim Crow era and most nonwhites, who were and are followers of the old morality, today, most Whites and unfortunately most Southerners are followers of the new morality. Likewise, except for the Puritan Yankees and the radicals from Europe, nearly all Northerners and immigrants from Europe between 1840 and 1914 followed the old morality. Furthermore, like nearly everyone else in the United States today, he believes that the United States are a propositional country and not a genetic country. Thus, the United States are doomed to perish and with that all hope for Ebeling’s libertarian nirvana will die.

Copyright © 2019 by Thomas Coley Allen.

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Thursday, December 5, 2019

Some Thoughts About Terrorism

Some Thoughts About Terrorism
Thomas Allen

The war on terrorism is being used to enslave the American people. This is illustrated below with the discussions on terrorism, fighting terrorism, and the Transportation Security Administration.

Congress has shredded the Bill of Rights in the name of protecting Americans from terrorists. Yet, it allows the greatest terrorist organization in the United States, if not the world, to continue to operate with impunity. If Congress really wanted to protect Americans from terrorists, it would abolish the Internal Revenue Service (IRS), which exists at the pleasure of Congress. Since Congress continues to allow the IRS to operate, obviously it is not concerned with protecting the American people from terrorism. The purpose of the antiterrorist programs and agencies that Congress and the President have created is to enslave the American people and not to protect them.

Fighting Terrorism
A favorite slogan of the Bush administration’s war on terrorism was that we need to kill the terrorists over there so that they cannot kill us over here. How are they going to kill us over here unless the US government lets them in? The terrorists have no navy or air force. Surely, the greatest navy and air force in the world can stop any rickety vessels or air crafts that the terrorists might commandeer. Therefore, terrorists were and are no real threat to the American people unless the US government invites them in. Inviting them, the Bush and especially the Obama administrations did with their open borders and unlimited immigration policies.

Transportation Security Administration
People should be suspicions of alt-right, conservative, and libertarian leaders who do not openly protest the Transportation Security Administration (TSA) and urge people to boycott flying on commercial airliners until the TSA is abolished. Moreover, these conservative leaders should lead by example and refuse to fly on commercial airliners until Congress abolishes the TSA. Their failure to do so shows that they prefer slavery and convenience to liberty.
The TSA is a highly visible apparatus of America’s police state. Its primary job is not to protect passengers from terrorists, but to teach them to be obedient slaves to ridiculous and humiliating requirements — just as Mussolini required his lieutenants to perform ridiculous and humiliating activities. If such a young, visible, and irritating agency of the police state can be abolished, then recovery of America is hopeful. If not, America is doomed to despotic tyranny.
Moreover, the TSA violates at least five of the amendments of the Bill of Rights: the Second, Fourth, Fifth, Ninth, and Tenth. An argument for ignoring the violations of these inalienable rights is that flying is voluntary. Thus, by the mere act of flying on an airplane, a person voluntarily exchanges his inalienable rights for slavery, which is a violation of the Thirteenth Amendment. Voting is also voluntary. Following the reasoning for violating the rights of airline passengers, Congress could require everyone registered voter to sign away all his inalienable rights guaranteed by the US Constitution.
If the spokesmen for the alt-right, conservatives, libertarians, and other preachers of liberty want to strike a blow for liberty, they need to refuse to fly on commercial airliners until the TSA is abolished and is replaced with nothing. Moreover, they need to urge their followers to imitate their example and refuse to fly on commercial airliners until Congress abolishes the TSA. Likewise, their followers need to persuade their friends and relatives to boycott commercial airlines. If enough people refuse to fly until Congress abolishes the TSA and replaces it with nothing, the airlines will eventually force Congress to abolish the TSA.
If people refuse to give up the short-term convenience of flying, they deserve enslavement. Unfortunately, they will also drag people who value freedom over slavery further down into slavery.
Nevertheless, the TSA does offer a great opportunity for pedophiles. Where else can a pedophile get paid to grope children all day long?

Copyright © 2019 by Thomas Coley Allen.

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Wednesday, November 27, 2019

Christians and Creationism

Christians and Creationism
Thomas Allen

The discussion below shows that many Christians who claim to be creationist support Darwinism, that the breed-of-dog analogy fails to support the argument of all humans descending from Adam and Eve, and that the only living thing that Eve can be the mother of the Adamites, Aryans, or Whites, if Darwinism is false.

Are Christians Really Creationists?
Are Christians true creationists or are they Darwinists? Whether a Christian is a creationist or a Darwinist, i.e., an evolutionist, can be discovered by simply asking him if all the races (species) of men are descended from Adam and Eve. If his answer is yes, he is a Darwinist. If it is no, he is a creationist.
Today, most taxonomists are lumpers. That is, if two otherwise different animals can interbreed and produce fertile offspring, they should be lumped together as the same species. Thus, the dog (Canis familiaris), the gray wolf (C. lupus), and the dingo (C. dingo) used to be considered different species. However, since they can interbreed and produce fertile offspring, taxonomists have lumped them together as Canis lupus. The coyote and jackal have not yet become part of C. lupus. (However, a dog can also breed with a jackal [C. aureus] and a coyote [C. latrans] and produce fertile offspring. Likewise, a wolf can breed with a coyote and a jackal and produce fertile offspring.)
Some other species that can mate and produce fertile offspring are the gaur or Indian bison (Bos gaurus) and the gayal (Bos frontalis), the American bison (Bison bison) and the yak (Bos grunniens), the American bison (Bison bison) and the wisent or European bison (Bison bonasus), the American bison (Bison bison) and the domestic cattle (Bos taurus taurus or Bos primigenius taurus), the wisent or European bison (Bison bonasus) and domestic cattle (Bos taurus taurus or Bos primigenius taurus), the domestic horse (Equus caballus) and the Przewalski's horse or Mongolian wild horse (Equus przewalskii), the dromedary camel or Arabian camel (Camelus dromedarius) and the Bactrian camel (Camelus bactrianus), the dromedary camel or Arabian camel (Camelus dromedarius) and llama (Lama glama), the grizzly bear (Ursus arctos) and the polar bear (Ursus maritimus), the lion (Panthera leo) and the leopard (Panthera pardus), the bottlenose dolphin (Tursiops truncatus) and the false killer whale (Pseudorca crassidens). Several of these interbreeding species are of different genera. Most likely, the Clymene dolphin, formerly called the short-snouted spinner dolphin,  (Stenella clymene) is a hybrid species of the spinner dolphin (Stenella longirostris) and the striped dolphin (Stenella coeruleoalba).
Another possible example is the red wolf  (Canis rufus) and the eastern wolf (Canis lycaon). Some zoologists believe that the red wolf and eastern wolf are really hybrids of the gray wolf and the coyote. If the red wolf becomes a hybrid, it is no longer protected under the Endangered Species Act. (A true creationist would argue that the reason the red wolf appears to be a hybrid of the gray wolf and the coyote is that God create the red wolf using DNA similar to that which He used in creating the gray wolf and the coyote.)
Another example of two species mating and producing fertile offspring is the Cuban crocodile (Crocodylus rhombifer) and the American crocodile (Crocodylus acutus). The Cuban crocodile has become an extremely endangered species, partly because the American crocodile and the Cuban-American crocodile hybrid are breeding it out of existence. (We are seeing a similar scenario being set up to exterminate the White race. In the United States, the American Negro has been a chief weapon in this destruction. However, the American Negro is being destroyed by being used to destroy the White race. Nevertheless, the death of the American Negro is acceptable collateral damage to rid the universe of an evil far greater than Satan: the Aryan race.)
Some creationists admit that different species can interbreed and produce fertile offspring. According to them, such interbreeding is how new species or kinds, as they like to say, came into being. For example, Anas poecilorhyncha and A. platyrhynchos are two species of ducks that can interbreed and produce fertile offspring. Although these two species do not normally come into contact with each other, when they do, they interbreed. Their offspring is so viable that it is recognized as an independent species, A. oustaleti.
Many Christians believe that the “sons of God” in Genesis 6:2 are angelic beings. These angelic beings interbred with human women (Adamites) and produced fertile beings, the Nephilim. Many non-Christians and New Agers also believe that angelic beings mated with humans. Since the Nephilim were alive centuries later at the time of Moses, two things are proven: The Noachian Flood was not global, and the Nephilim were fertile. Thus, angelic beings of the spiritual realm mated with human beings of the physical realm and produced fertile offspring. According to the lumper’s primary criterion for defining a species, angels and humans are of the same species.
This absurdity shows that the ability to produce offspring should not be the primary criterion for determining a species. Contrariwise, the inability to produce fertile offspring should be used to disqualify creatures from being classified as the same species instead of the ability to produce fertile offspring being used to classify them as the same species.
Likewise, the same is true of DNA. (Do spiritual beings have DNA?) DNA should be used to exclude rather than to include. If two similar groups have similar DNA, it is because the Creator used similar DNA in making similar groups, i.e., species or kinds as many creationists prefer to use. Therefore, because Aryans, Turanians, Melanochroi, Negroes, Khoisans, and Indo-Australians have similar DNA and can produce fertile offsprings when they interbreed does not make them the same species. (Have Khoisans and Indo-Australians ever interbred and produced fertile offspring?)
One interesting aspect about using DNA to determine species is the water buffalo or domestic water buffalo (Bubalus bubalis). This species consists of two subspecies: the river buffalo with 50 chromosomes and the swamp buffalo with 48 chromosomes. These two subspecies can interbreed and produce fertile offspring with 49 chromosomes.
Like orthodox evolutionists, creationist Darwinists reject the notion of the fixity of species. Both orthodox evolutionists and creationist Darwinists believe in the mutability of species. Their primary disagreement is starting point and time required for one species (or kind) to change to another species (or kind). Another major difference is that orthodox evolutionists believe that life began by some kind of spontaneous generation while creationists Darwinists believe that life began by some kind of divine creative act.

Breeds of Dogs
Many creationist Darwinists point to the more than 300 breeds of dogs to support their claim that all humans are descendants of Adam and Eve. Most contend that all the species of Canis (the gray wolf including the domestic dog and dingo, the coyote, African golden wolf, Ethiopian wolf, Eurasian golden jackal, Asiatic wild dog, African wild dog, black back jackal, and side stripped jackal) descended from a common pair of parents. Some claim that all the species of dogs, wolves, foxes, and coyote descended from common ancestors; that is, all the species of the Canidae family have a common pair of initial parents. Thus, these so-called creationists resort to Darwinism to expand the origins of species. God merely created the initial parents from whom these species evolved (developed as these creationist Darwinists like to say). If true, their assertion that all humans descended from Adam and Eve easily supports that the biological races of men are different species: They evolved (or developed) into different species from common parents.
As for the breed of dogs, they are artificial creations. With perhaps a few exceptions, they do not occur naturally. Breeders have developed them by breeding dogs with traits that they want. Breeders keep the offspring that have the desired traits and cull the rest. They keep breeding the offspring until the offspring breed true with the desired traits. Where is the evidence of such an authoritarian program in the development of the various human species, races, breeds? If the dog breeder analogy is accurate or has merit, then God would have selected offspring from Adam and Eve and bred them to produce the desired racial traits and would have destroyed those who did not have the desired traits.
If Occam’s razor (“simpler solutions are more likely to be correct than complex ones”) is applied, the simplest solution is having God create the parents of each race. That is, each biological human race is descended from a different pair of parents. Fewer assumptions are involved in this explanation of the species of men than the evolutionism offered by creation Darwinism. Moreover, it is more Biblical.
In the nineteenth century, before political correctness gain control of science, anthropologist and others could discuss the races of men and their hybrids with an honesty and frankness that cannot occur today. Some anthropologist concluded that some human hybrids lack fecundity to survive for more than a few generations, if that long. That is, if the hybrids did not breed with one of the parent stock, they would die out within a few generations. In On the Phenomena of Hybridity in the Genus Homo (edited by C. Carter Blake; London: Longman, Green, Longman, & Roberts, Paternoster Row,1864), Dr. Paul Broca summaries some of these studies. He comments (page 61):
Zoologists have, in each of the natural groups which constitute the genera, recognised several types which they denominate species.
The human group evidently constitutes one genus; if it consisted only of one species, it would form a single exception in creation. It is, therefore, but natural to presume, that this genus is, like all the others, composed of different species. In the greater number of genera, the various species differ much less from each other than certain human races. A naturalist, who, without touching the question of origin, purely and simply applies to the human genus the general principles of zootaxis, would be inclined to divide this genus into different species.
Eve: Mother of All Living
In Genesis 3:20 the Bible calls Eve the mother of all living. From this statement, most creationists infer that all species of men are descended from Adam and Eve. (According to the “two seed” theory, only some humans are descended from Adam and Eve; the remainder is descended from Satan and Eve.)
If the passage that Eve is the mother of all living is literally true, and it has to be literally true if all species of men descended from Eve, then evolution (or perhaps devolution) is proven, and Chapter 1 of Genesis is wrong. If Eve is the mother of all living, then all animals, plants, fungi, protozoa, bacteria, and archaean are descended from her. The passage does not limit “all living” to only humans: That is merely an unsupported inference. Thus, evolution is not from a primitive single cell creature toward the complex human. It is the opposite, i.e., from the complex human to the most primitive single-cell creature, which is more correctly devolution. (Consequently, the theory held by many creationists that life on earth is degrading or devolving is supported.) To avoid this absurdity that all living things descended from Eve and the contradiction of Chapter 1 of Genesis, the most appropriate interpretation of this passage is that all Adamites, Aryans, or Whites, are descended from Adam and Eve — and nothing more.

Copyright © 2019 by Thomas Coley Allen.

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Saturday, November 16, 2019

Old Morality – New Morality

Old Morality – New Morality
Thomas Allen

Before 1861, the old morality dominated the United States. The exception was the Puritan Yankee of New England and his colonies in New York and the Upper Midwest, which the radicals who fled Europe after the failed Revolution of 1848 reenforced, whom the new morality guided. Even before the arrival of the radicals, the Puritan Yankees were preaching the new morality.
The old morality is antebellum in nature. Under the old morality, the survival of one’s gene pool, i.e., one’s race (species), is of utmost importance. Accordingly, a person has mutual honor and respect for his people, i.e., its ethnicities and race. He has pride in and honor for his ancestors and sees a person, regardless of race, as a real person with real joys and sorrows and not as an incarnated spirit. Because race is highly important under the old morality, it perceives a person, whatever his race, as a concrete being. The old morality is a natural morality. It follows naturally from the bond between a mother and child, then the family, then the clan, then the nation (ethnicity), and finally the race, where it stops. Also, according to the old morality, Aryans wrote the Declaration of Independence and the US Constitution for themselves and their White posterity and for no other. In short, the old morality preserves.
The new morality is postbellum in nature. Under the new morality, the survival of humanity is of utmost importance. Accordingly, a person is much more concerned with other people (races) than his own people. Thus, he is willing to sacrifice his own race for the benefit of other races. Moreover, he lacks pride in and honor for his ancestors, Most important, he looks at a person as an incarnated spiritual being and not as a real person, where all spiritual beings look alike, think alike, and act alike. Neither races nor male and female exist; races and the sexes are merely social constructs; they are chimeras. The new morality perceives people as an abstract being, no matter their race, which is irrelevant and even nonexistent. People heavily under the influence of the new morality do not respect a person with whom they disagree because such a person is not a citizen of humanity. The new morality is an unnatural morality. Also, according to the new morality, the Declaration of Independence and the US Constitution are propositions to spread equality and democracy throughout the world even if it means the extension of the Aryan. In short, the new morality destroys.
The new morality grew out of the abolitionist movement, which grew out of the Puritanism of New England. (Consequently, anyone who follows the new morality is fundamentally a Puritan Yankee.) By 1865, the new morality had gained control of the US government. (President Johnson was a notable holdout, who defended the old morality and was nearly impeached because of it.)
Following the end of the First Reconstruction, the dormant old morality came back to life. Although the progressivism of Theodore Roosevelt and Woodrow Wilson grew out of the new morality, the old morality guided them and most other progressives from the latter part of the nineteenth century until after World War I. Unlike today’s progressives, during this era, most progressives placed the welfare of their race first. They did not consider the United States to be a multicultural, multiracial concept country.
After World War I, the new morality grew into the fascism of Franklin Roosevelt. During his administration, the new morality began to strengthen. Following World War II, it returned with vigor and ushered in the Second Reconstruction to destroy finally the Southern, who had revived around the turn of the century, and to elevate the Negro not only to equality with the White (Aryan) race, but to make him and all other nonwhites the Aryan’s superior.
By the end of Lyndon Johnson’s reign, the new morality dominated the country. (Ironically, the last major battle against the new morality was fought in Boston, the heart of the birthplace of the new morality, between 1974 and 1976. This was the last strong and violent battle fought over school integration. When the Bostonians were finally defeated, so was the old morality.)
Now, the new morality has metastasized into globalism, feminism, transgenderism, open borders and unlimited immigration, conservative nationalism, American libertarianism, the final destruction of the States as independent sovereigns, etc. While the new morality has grown to consume the country, the old morality has faded into insignificance. Rare is a White who openly preaches the old morality.
Today, only the Negro and other nonwhites practice the old morality. (Failure of Aryans to practice the old morality has doomed the American Negro, for once the Asian and Latin American Turanians reach critical mass, they will reduce the American Negro to insignificance.) Although the new morality is alien to the Negro and other nonwhites, they use it to their advantage to cower and eventually to annihilate the Aryan. Unlike the Aryan, who live by the new morality, they all place their race first.
Scarce are political, economic, social, or religious leaders or spokesmen who are not disciples of the new morality. Anyone who dares to preach the old morality is condemned, ostracized, attacked, and silenced. Thus, vocal proponents of the old morality are seldom heard.
Unfortunately, for the White race, the new morality has not stopped at the borders of the United States. It has spread to infect Europe, Canada, Australia, New Zealand, South Africa, the White countries of South American, and all Aryan outposts (Muslims of the Aryan race are the exception).
South Africa shows the lethality of the new morality. Here, it has driven the Whites of South Africa to suicide, as they have given their country to the Negro, who is now genociding the Whites — by that, showing his appreciation of the Aryan’s cowardly surrender. If the Aryan does not soon abandon the new morality and reinstitute the old morality, he will become an extinct species.
The following groups, Antifa and Black Lives Matters, illustrate the difference between the old morality and the new morality. Following the new morality, Antifa, most of whose members are Aryans, seeks to destroy everything White. On the other hand, Black Lives Matters, most of whose members are Negroes and who follow the old morality, place the Negro first and seeks to elevate the Negro to supremacy.
Today, although the new morality dominates most Aryans, a spark of the old morality smolders in many of them. (If an Aryan does not openly seek to preserve, protect, and promote the White race, including prohibiting nonwhites entering the country to become residents and prohibiting interracial mating, then the new morality controls him.) The new morality has completely consumed the progressive liberal, for no spark of the old morality glows in him. Moreover, the new morality has so consumed most libertarians that they show no spark of the old morality.
Some conservative commentators demonstrate people dominated by the new morality having a spark of the old morality. They protest derogatory remarks made against Aryans by progressive liberals, especially those made by people of color, nonwhites. Also, they protest discriminatory acts against Whites. Yet, about immigration, their objection is about the procedure and not about content or consequence. Most do not object to flooding the country with nonwhites; their objection is about the procedure used. If tens of millions of nonwhites enter the country legally, they have no objections. However, a few do disagree with allowing a massive number of nonwhites to enter the country. They do this not because they favor the Aryan, but because they do not favor him. To the contrary, they want to limit the immigration of nonwhites so that they can be easily assimilated and will not be encouraged to build enclaves to protect their ethnicity. Assimilation is a euphemism for amalgamation, i.e., interracial mating. Although a few conservative commentators may advise marrying within one’s race, none oppose miscegenation. Thus, as it consumes the Puritan Yankee and his descendant, the progressive liberal, the new morality consumes these conservative commentators. Consequently, like the Puritan Yankee, progressive liberal, and many libertarians, they consider the United States to be a propositional country and not a genetic nation. Contrary to their protest, these conservatives do not really care about the preservation, protection, or promotion of the White race — the old morality. (Or, does the fear of that great smear word “racist” cower them to the point that they no longer care about their race?)
In summary, the old morality is a natural morality that preserves, protects, and promotes one’s race. The new morality is an unnatural morality that leads to the destruction of the races, especially the Aryan race, as it is the only race stupid enough to practice it.

Copyright © 2019 by Thomas Coley Allen.

Saturday, November 9, 2019

Libertarianism and Social Issues

Libertarianism and Social Issues
Thomas Allen

Below, some flaws of libertarianism related to social issues are exposed. Discussed are libertarian views on contagious diseases, discrimination, transgenderism, the nature of man, morality, and adultery. The flaws discussed below may be more perception and image than reality. However, perception and image are often more controlling and important than reality.

Contagious Diseases
The underlying principle of libertarianism is that everyone should be allowed to do whatever he pleases that he can afford if he does not trespass against another person or his property.
If a person with a contagious disease transmits that disease to another person, has he trespassed against the person whom he infects? Can the person who is infected sue the person who infected him? Should a community be allowed to protect itself from a carrier of a contagious disease by preventing the infected person from entering their community? Since a significant number of illegal immigrants entering the United States have contagious diseases, these are important questions that libertarians need to answer.
Since libertarians seem to express no concern about letting an unknown, but significant, number of people into the country with contagious diseases, they must have a great deal of confidence that vaccines will protect them, even from diseases for which no vaccines have been developed. (This faith is not surprising when the esteem that libertarians have for multinational corporations is considered.)

With one exception, most libertarians object to discrimination. Although most libertarians abhor discriminating against people based on race, sex, sexual orientation, religion, or political orientation, they oppose the government prohibiting people and companies from discriminating based on these reasons. Nevertheless, more libertarians seem to oppose discrimination based on race or sex than on religion or politics.
However, few libertarians object to discrimination based on wealth with many finding such discrimination agreeable. (This is a typical Yankee attitude.) For example, most libertarians object to “fair housing” laws that forbid private owners refusing to sell to a person because of race or putting restrictions in deeds to prohibit selling to people of specific races, although most libertarians find such practices reprehensible. However, few object of gated communities with high association fees designed to price nearly all of the undesirables out with extremely high housing cost. Thus, they find discrimination because of wealth acceptable. However, the person discriminated against is discriminated against and feels discriminated against; the reason for the discrimination is of secondary importance.
Another example is that most people discriminate in favor of family members. Most libertarians probably would not object to such discrimination if economics is not involved. For libertarians, economic trumps everything. It is the only acceptable reason for discrimination. Perhaps some libertarians find some exception to this dictum. They may object to discrimination against Blacks or homosexuals even if such discrimination is more profitable.

All libertarians should oppose transgenderism because it is an act of fraud, but most do not. When a biological male (has a Y chromosome) tries to pass as a female (has no Y chromosome), that is a fraud. Likewise, the same is true when a biological female attempts to pass as a male. Nevertheless, how many libertarians really do consider transgenderism a fraud? (How long will it be before a person who dates a new person will require the date to provide a genetic test to prove his or her sex and sign a contract identifying what is accepted as conceptual sex?)

Nature of Man
In agreement with Rousseau, many libertarians, especially the anarcho-libertarians, believe that man by nature is good, unselfish (except the Randian Objectivists, who consider selfishness a great virtue), and wise. However, the government has corrupted and degraded him. How could wise, good, and unselfish people create something as corrupting and degrading as government? Is it not more reasonable and logical to consider people to be naturally sinners and that government is corrupted and degraded because sinners created and run it?
For that reason, power should be decentralized and dispersed instead of centralized and concentrated. Nevertheless, most libertarians who may believe that man is by nature sinful believe that a free market is sufficient not only to suppress that sin in the economic sphere but also in the political and social spheres.
A free market does a fairly good job of regulating sin in the economic realm because it usually disperses and decentralizes economic power. However, Marxism in all its forms, including progressivism, communism, socialism, and fascism, does a poor job because it consolidates and concentrates economic power. Nevertheless, a free market does little to regulate and suppress sin in the political sphere and especially the social sphere, where it is often in the forefront of sin.

As the old saying goes, in general, libertarians agree with conservatives on economic issues and with liberals on social issues. Thus, libertarians believe that the free market economy can exist and even thrive in a morally degraded society. Therefore, most libertarians oppose outlawing or even treating as mental disorders, homosexual acts, transgenderism, miscegenation, and other formerly sexual immoralities and such fraudulent perversions as “homosexual marriages.” (What is being referred to here are primarily public acts of sexual immorality and not private acts.) Most favor, or at least do not oppose, banning the God of the Christians and His Son and Messiah, Jesus, from public life. Yet, few seem to object to moving the god of Islam and Judaism and the gods of Hinduism and paganism to the forefront of public life, because these religions are far more compatible with secular humanism than is Christianity (although Muslim currently offers more resistance to homosexuals and transgenders than do most Christian.) Most progressives and liberals and many libertarians are secular humanists.
Strange is that libertarians, who claim to be great lovers of liberty, turn against the teaching of true Christianity, which is the only religion compatible with true liberty. Libertarianism grew out of Western Civilization, which grew out of Christianity and is or used to be a Christian society. No other religion, not even secular humanism, is compatible with libertarian ideals. Yet, most libertarians want to jettison Christianity’s teachings on morality. However, libertarians have not gone as far as Marxists, progressives, and their kindred in rejecting Christianity’s moral teaching of “thou shalt not steal.”  Nevertheless, in agreement with Marxists, progressives, and their kindred, most libertarians condone abortion, which is a violation of the moral law “thou shalt not murder.”
Libertarians fail to realize that abandoning one of God’s moral laws easily leads to abandoning the others. Marxists, progressives, and their kindred know this. That is why they eagerly push sexual immorality. (Next to lying, sexual morality is the easiest for humans to violate.) They know that abandoning sexual morality weakens and even destroys the family and makes stealing, murder, and even abandoning God, which is the ultimate goal, much easier. They know that sexual immorality makes establishing a socialist or a communist utopia much easier. So, why do so many libertarians join the Marxists in breaking down morality when the result is the death of the free market economy? The only real resistance that libertarians offer to the degradation of society is their opposition to using taxpayers’ money to do it.
Most libertarians seem not to recognize that liberties come from the God of the Christians. (Unfortunately, throughout the ages, Christians have been highly destructive of these liberties and have at times rivaled the Marxists in destroying liberties.) Secular man is the enemy of liberty, and Marxists and their kindred are secular men, who have elevated man above his Creator (just as the US government has been elevated above its creators, the States).

Libertarians believe in the sacredness of contracts. Therefore, libertarians should be in the forefront in condemning adultery, which is a violation of the marriage contract. However, they are not. Contrariwise, they give the condemnation of adultery an extremely low priority. Some even find adultery acceptable, and almost no libertarian believes that the marriage contract should be enforced where adultery is involved. Their solution is to void the contract, i.e., divorce.

Copyright © 2019 by Thomas Coley Allen.

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Tuesday, October 29, 2019

Rist on Mollien’s Ideas About Bank Notes

Rist on Mollien’s Ideas About Bank Notes
Thomas Allen

    In 1938, Charles Rist  (1874-1955) wrote History of Monetary and Credit Theory from John Law to the Present Day (translated by Jane Degras, New York: Augustus M. Kelly Publishers, 1966) in which he reviews Count Mollien’s ideas about bank notes. Rist was a French economist, who was of the Banking School as opposed to the Currency School. [Under the gold standard, banking philosophies generally fell into either the banking school or the currency school. The banking school “holds that as long as a bank maintains the convertibility of its bank notes into specie (gold), for which it should keep ‘adequate’ reserves, it is impossible for it to over issue its bank notes against sound commercial paper with fixed short term (90 days or less) maturities.”[1] Its position is also called the “Banking Principle” or “Principle of Fullerton.” To the banking school, bank notes are merely circulating credit instruments. Although they can be exchanged for gold, they are not intended to be warehouse receipts for gold. The currency school “maintains that all . . . changes in the nation’s quantity of money should correspond precisely with changes in the nation’s holdings of monetary metal. . . .”[2] Its position is also called the “currency doctrine.” To the currency school, bank notes are merely warehouse receipts and, therefore, should be backed 100 percent by specie. To the banking school, bank notes are claims for new merchandise offered for sale in the markets. Under the currency school, bank notes are claims for gold. Under the currency school philosophy, an elastic currency does not exist; under the banking school, it does.] My comments are in brackets. Referenced page numbers enclosed in parentheses are to Rist’s book.
    Nicolas François, Count Mollien (1758-1850) was a French financier. He worked in the Ministry of Finance from 1774 to 1791 and went to England in 1796 and studied the Bank of England. In 1799, he return to France and again entered the Ministry of Finance. Napoleon frequently consulted him and made him a councillor of state in 1804. In 1814, he retired from public service. Later, he was appointed to the Chamber of Peers. His major writing, which contains his views on money and banking, is Mémoires d'un Ministre du Trésor Public, published in four volumes between 1780 and 1815.
    When Mollien returned to France, he was determined to revamp the French credit system using the English system as his model (p. 92). Mollien wanted to protect the Bank of France from the government, which “was always short of money and anxious to subordinate everything to its political ends” (p. 93). Also, he wanted to protect the bank from its managers, “who were too easily tempted to use it in their own interests” (p. 93).
    Mollien argued that “[a] banking issue should only discount good commercial paper” (p. 93). With the strict enforcement of this restriction, the bank would “avoid the requests of a government always in search of treasury advances, and the cash facilities which the bank directors might ask for their personal affairs” (p. 93). Moreover, “the bank should avoid all speculative paper, all ‘friendly accommodation,’ all ‘fraudulent paper’ or ‘collusive securities’ which do not represent real commercial transactions, and the payment of which is not guaranteed by ‘the share in real money with which each consumer should directly or indirectly furnish it’” (p. 93). Furthermore, the bank should fervently avoid treasury advances of the government because they do not arise out of the ordinary requirements of trade and would return to the bank for repayment (p. 93). That is, bank notes issued to the government for treasury bills are in excess of that needed for commerce, and would, thus, return to the bank for gold. [Today’s governments and banks avoid this problem by making bank notes inconvertible.]
    The essence of Mollien’s concept of the bank note was merely substituting one currency instrument for another already in existence. His concept is correct. When a bank note is issued against good short-term, self-liquidating paper, the bank note is merely substituted for another form of currency. Thus, he held that “[i]f notes are issued against sound bills of exchange, they only substitute a more convenient paper, with all the characteristics of money, for maturities created in the course of trade” (p. 94). His “idea that the note is merely a substitute for commercial money spontaneously created in the course of trade is correct” (p. 94). [Commercial money is short-term {less than 91 days} self-liquidating {the consumer pays the bill with his purchase} real bill of exchange {a bill that represents goods in the process of being sold to the final consumer}. Some economists reject the notion that bills of exchange are money; most of these economists accept bank notes as money like gold coin.]
    However, Mollien believed in the quantity theory of money. If too many bank notes are issued, they declined in value (p. 94). [Presumably, he believed that this is true even if all bank notes are issued against real bills of exchange and gold coin.]
    One significant difference between the Bank of England and the Bank of France as envisioned by Mollien was that the Bank of England held its gold reserves primarily for payments abroad. The Bank of France held its gold reserves primarily to redeem its bank notes (p. 95).
    In addition to bills of exchange that the bank had converted to bank notes, the bank also needed to maintain a reserve of gold coins for the redemption of its notes when redemption is demanded. However, its notes need not and should not be 100 percent backed by gold. Mollien writes:
But it would obviously be an exaggeration of caution to the point of absurdity to ask that the reserve of coin should be equal to the sum of the notes that a bank puts into circulation; if, in addition to the security for the bank-notes represented in the bills of exchange which the bank has discounted, it were to keep in its repositories a sum in coin equal to the notes, the bank's existence would be both impossible and useless, for it could only form this reserve by keeping in a state of stagnation at the very least the capital of its shareholders (p. 95).
He maintains, “The reserve of coin which a bank holds should therefore be measured against the number and the nature of the causes which can make repayments more frequent” (p. 95).
    Rist notes, “It did not occur to Mollien that the note is only a means of making the coin deposited beforehand in the bank circulate” (p. 96). Also, Mollien failed to consider the primary purpose of the gold reserve. "Whereas the gold reserve is the foundation on which the entire activity of the bank is created, Mollien considered it as a way of guaranteeing the convertibility of its notes” (p. 96).
    “Mollien considered notes useful because they economised the use of money” (p. 96). However, this idea conflicted with some of his other ideas. “He thought of the note as a substitute for bills held by the bank; but bills are an addition to metallic money; they are a commercial money spontaneously created to supplement the circulation of coin. In acting as a substitute for bills, notes play the same part as bills: they are an addition to, not a substitute for, the coin in circulation” (p. 96).
    Moreover, Mollien had difficulty in distinguishing between credit used as money and money itself. To him, bank notes were money like gold coin or inconvertible government notes. However, their issue was limited by the quantity of bills of exchange that they replaced (p. 96). [When a debt is paid with credit used as money, that credit money discharges the debt by passing it to another, the person or entity responsible or obligated for the credit money. The debt is not extinguished until the credit money is converted to something that is no one else obligation, such as gold or silver. Therefore, a bank note is credit money that discharges debt by passing it to the issuing bank. That debt is not extinguished until the bank retires the note by converting it to a commodity money like gold or silver.]

1. Percy L. Greaves, Jr., Understanding the Dollar Crisis (Belmont, Massachusetts: Western Islands, 1973), p. 8.

2. Ibid., p. 28.

Copyright © 2017 by Thomas Coley Allen.

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Sunday, October 20, 2019

Paul Becomes a Heretic

Paul Becomes a Heretic
Thomas Allen

    The following is a summary of Chapter II, “The Changes in the Eschatological Programme” of Section IV of The Formation of Christian Dogma: An Historical Study of its Problem by Martin Werner and translated by S.G.F. Brandon (New York: Harper & Brothers Publishers, 1957), pages 283–294. My comments are enclosed in brackets.
    For Paul, the final resurrection would occur in two stages. The first came with the return of Christ and his reign on earth. Next, came the final victory over the angels and spirit powers that had rebelled against God. At the end of the war came the destruction of the Angel of Death. Then, came the last and Final Resurrection.
    According to Paul, only the Christians, the saved, who had died before the Second Coming of Christ were resurrected with his Second Coming. The saved living at that time were “changed.” At the “end,” the dead who had not been resurrected would be raised. Thus, Paul reckoned the Final Judgment occurring in two stages. First, came the judgment of Christians when Christ returned. Last, came a general Final Judgment at the end of Christ’s rule when all the other dead were resurrected. In the Final Judgment, Christians would serve with Christ as judges.
    Paul believed, or at least strongly suggested, that the heavenly Christ would return in his lifetime or shortly afterward. This return would manifest itself as a predestinated number of Christ’s followers, i.e., those in fellowship with him, taking part in the glory of God’s Kingdom in a perfect world order. This world order would be spiritual in nature. Along with the advent of God’s Kingdom would be the final resurrection.
    As the Apostolic generation passed away without the return of Christ, the immediacy of the Second Coming began to fade. Because of this delay, the Church abandoned Paul’s doctrines of the Second Coming and the End Time.
    As a result of the delayed Second Coming and the rise of a new generation, the Church had no choice but to abandon Paul’s notion about the imminent return of Christ and his advice not to procreate. It also had to abandon Paul’s notion of election. (Paul held that when all the predestined elect had come to faith in Jesus in the last generation (Romans 11:25ff), then Christ would return.)
    Nevertheless, the idea of an Antichrist remained popular. The Antichrist was often related to heresy, as in 1 John 2:18ff. For example, Athanasius (293?-373) accused Arius (256?-336) of being the precursor of the Antichrist.
    After Paul’s death, the early Church still clung to Paul’s notion of two ages at the end of time. Thus, the Kingdom of God would fulfill the End Time by destroying the existing natural world and the creation of a new and perfect heaven and earth.
    However, with the passage of time, the Church began abandoning Paul’s view of the End Time as a spiritual new world and replacing it with an End Time as a cleansing of the natural world. For example, Methodius (d.c. 311) argued that if God destroyed the present natural world, He would admit that His first creation was defective. Thus, the future burning of the world should be understood as cleansing the world, i.e., a process of renewing, and not as destroying the world.  Eventually, the Church adopted the doctrine of the future resurrection of the natural physical body.
    Opposing this new doctrine of the Resurrection were the heretics, who relied heavily on the Bible in their opposition. Moreover, they argued “that the resurrection of the physical body to immortality was intrinsically impossible” (p. 287). Because the physical body was of earthly matter, it was mortal. Further, when the physical body died, it decomposed, and its elements returned to the earth. Some of these elements became part of another body. Consequently, a specific individual could never be reassembled with the original parts. Also, between birth and death, each individual body was constantly changing and, therefore, never really remained identical with itself. [Can the omnipotence of God overcome these problems?]
    The heretics’ strongest arguments came from the Scriptures. According to Psalm 1:5, “the ungodly would not generally be raised up, even for judgment” (p. 288). Likewise, Job 7:9-10 declared that the dead would not be raised
    The heretics also used the New Testament to argue against the resurrection of the physical natural body. Paul had declared that “the physical body was the seat of sin” (p. 288) and, thus, not worthy of resurrection. At the Final Resurrection, the saved would receive a supernatural body like the body of angels, and, in this way, enter into everlasting life. Restoration of the natural physical body merely meant continuing “the earthly-natural mode of existence in the eternity of the other world” (p. 288). Citing Romans 7:18, 24, 8:8, 1 Corinthians 15:44,50, and Galatians 5:7, the heretics condemned the thought of resurrecting the physical natural body.
    This attack against the resurrection of the physical body pushed the Church to defend its dogma more vigorously. The resurrected body would be an exact replica of the natural physical body when it was alive. [Does this mean that if an individual died as an infant, he would forever remain an infant? Likewise, does it mean that if an individual died of old age, he would always appear to be old-age?] Some Church Fathers, such as Tertullian (160?-230?), declared “that the resurrection of Jesus had been a reconstruction of his former natural physical body” (p. 289). (This assertion conflicted with Paul’s teachings in 2 Corinthians 5:16.)
    “Accordingly for Paul ‘resurrection’ meant, exclusively and fundamentally, precisely not restoration of the old, of what had been, but change into a new and supernatural form of being, because ‘resurrection’, as he saw it, appertained to those fundamental events, in which, since and by virtue of the Death and Resurrection of Jesus, the passing of the old and the advent of the new aeon were fulfilled” (p. 289). Paul’s idea of the End Time was a two-stage or two-age resurrection.
    However, the Church had abandoned Paul’s doctrine and had substituted a new doctrine. According to the Church’s new doctrine, the Resurrection resulted in “the exact restitution and conservation, at the End of the Days, of that which belonged to the old aeon” (p. 289).
    In response to Paul’s claim that the saved would attain a spiritual body, the Catholic theologians interpreted his claim “to mean that physical with which the Holy Spirit had united itself” (p. 290). However, the heretics replied by citing 1 Corinthians 15:50, where Paul declares, “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.”
    Another dispute arose over the fate of the saved dead before the Second Coming. Paul addressed this question in 2 Corinthians 5:1-4. He did not envision this intermediate state to last long, as he expected the Second Coming to occur in his lifetime or soon afterward. However, with the long delay of the Second Coming, the Church moved away from Paul’s teaching on this issue.
    This delay caused the Church to place more importance on the final destiny of the individual than on the ultimate fate of the present world. Using Jesus’ parable of the rich man and the poor Lazarus (Luke 16:19-21), the Catholic theologians developed the doctrine that the saved would enjoy some of the blessings that awaited them after the Resurrection. Thus, this new doctrine of the Church conflicted with Paul’s.
    Before this change in doctrine, the Final Judgment occurred after the Resurrection. With the new doctrine, a judgment had to occur directly after the individual died. Paul had taught that the saved would be resurrected and judged with the Second Coming — this was the First Judgment. Now, the Church’s doctrine of a judgment of the individual immediately after death replaced Paul’s doctrine of the First Judgment.
    Moreover, the Church’s new doctrine of the soul of the saved going to Paradise or Heaven immediately after death replaced the Hebrew concept of the soul with the pagan Greek concept. The Hebrews held that the soul was so united with the physical body that it had no conscious existence once the body died. On the other hand, the pagan Greeks held that the soul was independent of and trapped in the physical body. Once the body died, the soul was liberated and continued a conscious existence in another state.
    When the new doctrines of the Church were combined, the soul of a dead believer went to Heaven where it remained until the Resurrection. When the Resurrection occurred, the soul would be united with its resurrected natural physical body.
    By now, Paul was a heretic and his doctrines on the End Times and the Resurrection and the fate of the dead before these events were heresy. Although the Church never overtly declared him a heretic or his doctrines as heresy, it did so covertly by condemning as heretics those who used Paul’s doctrines in opposing the Catholic doctrines on these issues. However, the Church did destroy the truth to avoid overtly making Paul a heretic by asserting that its doctrines were consistent with Paul’s, although they were not.

Copyright © 2019 by Thomas Coley Allen.

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Friday, October 11, 2019

Libertarians and Corporations

Libertarians and Corporations
Thomas Allen

Most libertarians seem to place great value on artificial collectives, such as associations and corporations (except municipal corporations), and little value on natural collectives, such as biological races and ethnicities. One thing that most libertarians ignore or fail to realize is that corporations are artificial entities created by governments; therefore, they are agents of governments.
Many libertarians seem not to disapprove of private corporations spying on their “customers.” (Are the real customers, the users of the ostensible services or the recipients of the information?) After all, they are private companies. Being private companies, they will never harm any of their users by suppressing the users’ inalienable liberties.
Likewise, many libertarians seem to condone, if not approve of, private corporations collecting an inordinate amount of information on people and profiting from that information. Yet, libertarians would scream in protest if the government were collecting half this amount of information. However, few would protest if corporations collect the information and then turn it over to the government.
Also, many libertarians seem to have no concern about corporations conspiring to defame and destroy people’s reputations and livelihoods or censoring and ostracize them. After all, these corporations are private companies, and private corporations can do no evil except overtly collaborating with a government.
All libertarians object to the social credit system that the Chinese government is imposing. However, few seem to object to the social credit system being imposed in the United States because private corporations are implementing it instead of the government. Besides, private corporations only act in the best interest of their users (customers?) — even if it means closing bank accounts and denying credit to a customer because of his politics.
Likewise, few libertarians seem to object to corporations applying in the United States, the European Union’s directives to stifle free speech. Thus, they let the European Union decided what speech will be allowed in the United State. Where are the libertarians objecting to such collaboration between governments and corporations?
Furthermore, few libertarians utter any protest against the ever-growing number of corporations promoting through advertisements and by other means antilibertarian, anti-White, anti-American, statist, miscegenational agendas. After all, corporations are just like ordinary people, except that they have governmentally granted privileges that ordinary people do not have, and, therefore, should enjoy the right to say whatever they want to say.
To all of this, the typical libertarian retort is that no one has to do business with these corporations, which is true. However, these corporations have a virtual monopoly in technology, communications, and services needed to function in today’s world. One cannot forgo being a “customer” of these companies unless he is willing to live a 1950s or earlier lifestyle.
The primary difference between liberals and libertarians on these issues is that liberals object to private corporation doing these acts, but not to the government doing them. (Actually, liberals are not really objecting to corporations undertaking these actions because the leaders of these corporations are political comrades of the liberals and their worst actions are directed toward conservatives and libertarians.) Contrariwise, libertarians object to the government doing them, but not to private corporations doing them.
Corporations allow two or more individuals to associate together and gain privileges that do not belong to them as an individual, such as the potential to live eternally and limited liability, i.e., the only liability of the owners is their shares in the corporation, while the other property of its owners is placed out of reach. Because of its special governmentally granted privileges, one would think that libertarians would lead the charge to condemn corporations instead of leading the charge to defend them.
Although corporations are manmade, they are treated as a natural person. Yet, they have no soul and are without ethics or morality. Nevertheless, they can pretend to act ethically or morally for financial gain, but they rarely act ethically or morally because such action is ethical or moral per se. Moreover, like sociopaths, corporations cannot sympathize or empathize. However, they can feign such emotions when it is financially beneficial.
To this condemnation of corporations, libertarians reply that humans run corporations, which is true. However, being soulless creatures without any moral or ethical identity, they do serve to absorb the personal responsibility of moral and ethical human beings. Corporations shield shareholders (the ostensible owners) from the morality and ethics of exploiting workers in foreign countries and other immoral and unethical acts, even criminal acts. (This claim of exploitation is made by Frank Chodorov, a libertarian, who unlike most libertarian held corporations, especially international corporations, in low esteem.) Moreover, the directors cannot be charged individually for criminal acts of the corporation because they act in a collective capacity. Collectives have no moral or ethical responsibility. Thus, a corporation absolves shareholders, directors, and usually those who run the corporation (CEOs, presidents, vice presidents, etc.) from culpability, while they commit all sorts of immoral, unethical, and criminal acts in the name of the corporation.
Today, corporations are essential to imperialism and oppression. In this respect, the Soviet Union was the ultimate corporation where the state corporation owned and controlled everything.
In 1840, Condy Raguet wrote the following about corporations in his book A Treatise On Currency & Banking: “[U]nfortunately experience has given too much reason to fear, that the moral sense of corporations cannot be relied upon for the protection of the public.” Unfortunately, what Raguet wrote about corporations in 1840 is still true today. Also, unfortunately, most libertarians refuse to acknowledge this well-known fact. (Many consider Raguet to be the greatest antebellum American political economist.)
Nevertheless, many corporations are concerned with providing their entrepreneurs, investors, managers, and workers with a decent return by providing their customers excellent products and services without spying on them or pushing the globalist agenda. However, the above flaws do apply to most, if not all, multinational corporations. Unfortunately, all the flaws described above are inherent in all corporations.

Copyright © 2019 by Thomas Coley Allen.

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Wednesday, October 2, 2019

The Puritan Yankee

The Puritan Yankee
Thomas Allen

The following description of the Puritan Yankee, which is a redundant tautology and superfluous supererogation, has been extracted from Forgotten Conservatives in American History by Brion McClanahan and Clyde N. Wilson, who extracted their description from several authors, but primarily from James Fenimore Cooper. (Cooper was a New Yorker, who deplored Puritan Yankees because they were ruining New York. They destroyed New York decades before they destroyed the South.) Page numbers enclosed in parentheses are to the book referenced above. In the quoted material, I have changed some verbs from past tense to present tense. My comments are enclosed in brackets.
New Englanders and the regions where their descendants settled [New York and along the Great Lakes and later the West Coast] are more Puritan and less classical than the rest of the country. Additionally, they emphasize “profitable economic activity and community supervision of public morals” (p. 18). [Hence, Hillary Clinton's, who is a Puritan Yankee, “it takes a village to raise a child.” Today, Puritans scrupulously supervise public morals to ensure that people speak and act in a politically correct way. If anyone fails to be politically correct, these modern-day Puritans vehemently attack him, not only verbally, but also physically.]
According to James A. Bayard, the Yankee school system [public school system] was the cause of the political turmoil of the 1860s and 1870s. [Puritan Yankees created the public school system, i.e., government schools, which explains why the public school system is so dysfunctional and why it indoctrinates instead of educates.] Bayard remarks, “‘It [the Yankee school system] may stimulate the brain but it ignores man’s moral nature and produces discontent with their condition among the masses. God help the country in which the masses are merely stimulated and trained to act in combinations which are always, sooner or later, controlled by demagogues’” (p. 48). [This explains why, with rare exception, demagogues, instead of statesmen, have governed the country since 1860.]
For the Yankee, democracy is a matter of power and appetite instead of a matter of liberty under the law. It means “that people have a right to whatever they happened to want, the law and private rights be damned” (p. 53).
Moreover, the Yankee has “a liberal supply of Puritanical notions” (p. 54). He has a native shrewdness with an evasive manner. Also, he gives the impression of “a sneaking propensity that renders him habitually hypocritical” (p. 54).
Furthermore, the Yankee admires plutocrats, especially the nouveau riche, and always defers to money. Money is “the only source of human distinction” (p. 54) that the Yankee can clearly understand. [In this respect, the libertarian is hardly distinguishable from the Yankee.]
Yankees are hardworking and entrepreneurial and often manage to gain “control (often clandestinely) of many of the essential business of the community (p. 54). [Thus, once they reach a critical mass in a community, they proceed to ruin it by remaking it in their own image.]
Also, Yankees are “pushy social climbers, insisting that their betters treat them as equals, but refusing to grant the same to those who are less successful and prosperous” (p. 54). They presume “an intimate friendship with mere acquaintances” (p. 54).
“The Yankees value education so much so that they often presume to more learning than they really have and expose themselves as pretentious pseudo-intellectuals” (p. 54). As a result, the Yankee established the public school system in the United States. Nevertheless, this school system offers an education that is superficial and substitutes learning for common sense. [Many holders of Ph.D. seem void of common sense.] Moreover, it fails to “produce the really educated men needed for leadership” (p. 55).
Additionally, the Yankee values and craves “respectability more than independence” (p. 55). He has the capacity to “organize to get things done and bring about change, whether other people wanted it or not” (p. 55). [The US government, which the Puritan Yankees have controlled since 1861, is notorious for bringing about change, especially if people do not want it, while ignoring what the people really want.]
About the Yankee, Cooper declares, “‘A Yankee is never satisfied unless he is making changes. One half of his time, he is altering the pronunciation of his own names, and the other half he is altering ours’” (p. 57). He adds, “‘I doubt if all this craving for change has not more of selfishness in it than either of expediency or philosophy’” (p. 57).
Yankee newcomers regard themselves more righteous than the natives among whom they settle. Therefore, the Puritan Yankee newcomers believe that they are entitled to change the ways of the natives and to appropriate their property (pp. 57-58) [as happened in the South during Reconstruction].
Inevitably, the Yankee quarrels with all above him. In his self-righteousness, the Yankee “‘throws a beautiful halo of morality and religion, never even prevaricating in the hottest discussion, unless with the unction of a saint’” — as Cooper writes. [Most often, today, that saint is His Divine Highness Saint Martin Luther King, Junior. Next to him is the most Marxist Democrat at the moment. Lincoln is another one of these precious saints, but his halo is beginning to tarnish among the younger Marxists.]
Out of the Puritan Yankee came “Anti-Masonry, Mormonism, prohibition, vegetarianism, Seventh Day Adventism, socialism, and feminism” (p. 58). Also, out of the Puritan Yankee came abolitionism and John Brown terrorism (p. 58). [To this list, neoconservatism needs to be added.]
Above all the Yankee, who is of Puritan stock, is a self-righteous, hypocritical reformer and crusader, who is forever seeking change for change-sake (pp. 144, 179).
Ever since 1860, the Puritan Yankee has controlled the United States. Since then, the United States have always been undergoing “perpetual crusades for the reform and reconstruction of society that diminish American liberty and independence to this day” (p. 55). If anyone objects to the Yankee’s righteous crusade [such as spreading democracy throughout the world], he is a bad person. For the Yankees, it is “a normal means of proceeding in their Puritan heritage . . . to justify themselves by portraying those who opposed them as bad people with evil motives” (p. 58). [Puritan Yankees are like locusts swarming across the land, devouring everything in their path, and leaving nothing behind but utter devastation. Thus, they remake the world in their own image.]
Fortunately, not all Northerners are Yankees. Many are decent, hardworking, honest people (p. 183). [Unfortunately, Yankees have infested the South, for example, the Bushes.]

Copyright © 2019 by Thomas Coley Allen.

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