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A Preview of Future Work

Thu, 20 Mar 2025 18:27:53 GMT

"All true work is sacred; in all true Work, were it but true hand-labour, there is something of divineness."
—Thomas Carlyle, Past and Present

It's March 20th, the first day of Spring.

In weeks to come, Spring will rush upon us with new life, ordered and adorned as it is by God himself, the Springmaker; and with this new life, Spring will bring with it new work.

In this piece, we'd like to preview some of our own new work—namely, what's in store for Sacra Press in the coming months and year: books, subscriptions, and more.

And so we beg your attention.

First: Products

Our product showcase is being expanded. In addition to books, we will soon offer art-prints and music. The music, technically, is already on-site, but the plan is to add this as a purchase item and expand it further. We will begin this section by touching on art and music first, then concluding with books.

Art & Music

Our art prints and AI-composed music, paired with human lyrics, are no mere add-ons—they’re vital weapons in the fight. The prints, drawn from classic works and our own vision, resurrect the beauty of a civilization that once built cathedrals and castles, and conquered the world. They offer a visual anchor against today’s chaos and deracination—an aesthetic incarnation of our great heritage. The music, blending AI tools with the soul of human words, bridges old psalms and new anthems. Together, they’re not just products—they’re declarations: that the Euro-Christian spirit endures, and we’re forging it anew, one note and one frame at a time.

Initial art prints will include St. George and the Dragon, a Euro-Christian prince, the works of John Martin, significant events like the Destruction of the Temple of Jerusalem, and great men, like Napoleon and Stonewall Jackson, with much more to come.

Initial music will include two albums: (1) Psalms and Saints, and (2) Psalms and Saints Vol. 2. Each album contains a number of psalms and saint songs. The psalm lyrics are derived in the majority from a 16th century English psalter written and published by our Christian forebears. The saint songs are entirely original in lyrical composition, the brain product of the founder of Sacra Press. The musical style is varied: featuring folk, pop, alt rock, metal, bluegrass, and more, with a clear slant toward forms of rock. There are plans for a third Psalms and Saints album + a collection of instructive Bible songs for children (lyrics taken from 17th century Christian fathers).

Books

Our book archive—which you can soon gain access to as a Duke subscriber (more on that later)—is always growing and being reshuffled. We do not expect to publish all that is there; but it is handy, beyond its purpose as a record of books we may have interest in, to have on-hand as a reference, to simply know what is readily extant in this world of rapacious erasure.

Among the books in the archive are books we are working on now, or books which we plan to start work on soon.

We list those now.

—Positive Christianity in the Third Reich: Including the 28 Theses and Miscellaneous Documents of Cajus Fabricius by Cajus Fabricius

This book is completed on our end. It has more than doubled from its original size, going from approximately 100 pages to nearly 400. As far as we know, the full contents of this book as it now is have nowhere been published like this in English. We translated several of the works of Fabricius from German to English, with the help of AI-tools, double-checking, and some minor consultation. This makes the book multi-faceted: part political theory, part theological dispute, part historical commentary, part private pleas and correspondence to academics and authorities, and part sworn legal documentation. We're excited to publish it, and, as soon as our notice of intent to republish has passed 30 days of activity, we will do so, unless we are duly notified. That means the book should be available—if all things go well—by around mid-April.

—Christian Race Realism by Michael Spangler

This book is nearly completed and is now available for pre-order (listen to the latest Old Paths Podcast episode, Christian Race Realism Part 2 , for a discount code). We only have a few final touches to make concerning proofreading and technical details. This is a new book adaptation of Michael's article series by the same name, published with the Pactum Institute. It also includes his responses to three of his critics, his letter to friends in an interracial marriage, and his dedicatory epistle to President Trump. It's a tough topic that many studiously avoid. But Michael tackles it head-on with clarity, brevity, and bravery. There's much discussion about identity today. But no discussion about identity has started well which does not include race as a core component. We suggest this book is indispensable, then, to ascendancy out of Liberalism's pit, and back to the solid ground of Reality. The intention is to release it by or before early May. Pre-order a copy for yourself and friends.

—On the Establishment of the Republic by Francesco Patrizi

Once ready for release, this will be the oldest book we've ever published: over 5 centuries old, originally written in Latin c. 1479. Our republication derives from the English translation, the work of Richard Robinson, about a century later in 1576. However, the original Robinson file required significant editorial labor, being that many of its spellings were old (e.g. wysedome instead of wisdom), or there were minor omissions or certain ambiguities. We have done our utmost to retain the original substance while correcting the spelling. The older -eth and -est endings remain, as do the archaic words (use a dictionary if you need to). The entire work was freshly hand-typed over many days from start to finish. We are proud to present it as a comprehensive treatise of virtue politics from a significant and influential (though somewhat forgotten) Renaissance philosopher. Lord willing, this will be available in April.

— Protestantism and Progress by Ernst Troeltsch

We hear the claim coming from certain corners of public discourse today that Protestantism, and in particular the Protestant Reformation, is responsible, either in part or in the main, for the decline of Western civilization. We are told it birthed radical individualism, sundered social bonds, undermined the role of the church, and directly produced our modern liberal hellscape. So the claim goes. But Ernst Troeltsch suggests otherwise in this work. Instead, he surveys the matrix of doctrinal, historical, and social forces, and posits this thesis: there is a fundamental difference between early Protestantism—the Protestantism birthed and branded by Luther, Calvin, and others—versus modern Protestantism; and it's a mistake to conflate the two, just as it's a mistake to think the latter was the necessary child of the former. Lord willing, this book will be available in April.

Note: We suggest this book—and all of our books—should be read and judged on its own merits. The content itself is useful in certain ways, despite flaws one may dig up on Troeltsch himself elsewhere. As we note in our About page, we are not here to publish merely orthodox theology and theologians, nor authors with whom we are ideologically aligned at all points. Our interests are wider. Where we find profit and judge it of use, we will publish accordingly.

—On the Right to Dissent by Paul Facey

What must or may a Christian believe beyond the fundamental dogmas of the Faith? Is submission to extrabiblical narratives—particularly the sacrosanct historiography of the post-war consensus—now a mandated article of creed? In On the Right to Dissent , Paul Facey confronts this creeping orthodoxy, which has elevated WW2 into a meta-civilizational myth, binding believer and skeptic alike to its moral and political dictates. Employing a rigorous and discriminating scholastic method, Facey probes the legitimacy of such demands, asking whether those who impose them—be they professing Christians or secular enforcers—are illicitly adding to the gospel itself or crafting an entirely new religion. This work defends the liberty to dissent, both as a theological right and a reclamation of a right-wing heritage, challenging a cult of consensus that has become its own unassailable faith. Targeted release: later this year.

— Title TBD by Carl Friedrich Heman (possibly Gerhard Kittel)

— De Judaismo (On Judaism) by Gisbertus Voetius

The first volume fuses the works of Heman, a 19th-century German Jewish Protestant, and Kittel, a 20th-century National Socialist Protestant behind the popular Theological Dictionary of the New Testament , to tackle the Jewish Question. The second volume is an excerpt, derived from the larger Disputations of the Dutch Reformed scholar and theologian, Voetius. Such "anti-semitic", anti-judaic, and semitic-critical material was once a keystone of Euro-Christian identity, long before the 20th century, WW2, and the post-war consensus blurred reality and wrested our minds to conceive of them as civilizational heresies. Through this declension, we now have judeopathy—the viral affliction of Jewdom’s dominance over Christendom’s soul, a political straitjacket established and reinforced by Judeo-Christianity having supplanted and usurped Euro-Christianity. With these writings and beyond, we aim to revive this sacred struggle, purging the West of a plague that has long corroded its identity. Lord willing, these works will be available later this year, with Heman & Kittel possible in Spring, and Voetius coming later in Summer.

—The System of Political Discipline by Bartholomew Keckermann

Keckermann was a Reformed scholar, philosopher, and political theorist, with a sizeable influence in his day (1572 - 1609). In this volume, he offers a methodical exploration of political science rooted in Aristotelian philosophy, Christian theology, and the practical needs of governance, utilizing a certain anthropological rather than dogmatic methodology. Keckermann's System presents a classical Christian blueprint for a virtuous commonwealth—a body politic sustained by divine order and moral rigor. Lord willing, we hope this to be the standard of Christian political theory in the effort to forge a New West. Word on the street is that a certain Carolina Canine will write the introduction. Our aim is to release it this Summer.

— Commentary on the Laws of Moses by Wilhelm Zepper

This volume is a detailed theological and juridical analysis of the Mosaic Law as presented in the Pentateuch. As a German Reformed theologian, Zepper examines the various aspects of the Law, interpreting them through a Calvinist lens to emphasize their divine origin and enduring relevance for Christian life. The work systematically explores how these laws reflect God’s justice and holiness, offering practical guidance for magistrates and believers in maintaining a godly society. Zepper distinguishes between laws of "particular equity" (specific to ancient Israel) and "common equity" (universally applicable moral principles), arguing that the latter retain authority in shaping Christian ethics and governance. Translated into English for the first time, this commentary should be available later this year.

— Interpretation of the Old Testament by Franciscus Junius

While not an exhaustive treatment of biblical interpretation or hermeneutics, this work by Junius does serve as a brief and introductory foray into those same principles. Junius begins by giving three discourses on the covenant of God in the Old Testament, and then follows this with an introduction to the Psalms coupled with an exegesis of the first four psalms. Translated into English for the first time, this should be available later this year.

Other Books of Interest

What follows are some books of interest. We have either done little or no work on these thus far, but they are on our radar as possible books to publish. It should be noted, however, that we have changed priorities repeatedly upon further research or reflection, and so it's entirely possible that other works not listed will be published sooner. If you have interest in seeing a work come to print, you can become a Commissioner (more on that later), and, pending agreement, we will prioritize and publish the book.

With that said, here are some of the books:

The Synagogue of the Jews by Johannes Buxtorf
Sermons on Magistracy by Henry Bullinger
Sermons on the Sacraments by Henry Bullinger
Seventeen Common Places by Henry Bullinger
The Christian State of Matrimony by Henry Bullinger
Fides et Foedus by Henry Bullinger (combining two of his works into one)
The Hebrew Republic by Peter van der Kun
The Bible Battles by Richard Bernard
A Scriptural, Ecclesiastical, and Historical View of Slavery by J. Hopkins
Conscience and the Power Thereof by William Ames
Institutes of Politics by Marcus F. Wendelin
Ecclesiastical Politics by Gisbertus Voetius
Ecclesiastics by Franciscus Junius
The Fall of Rome and Rise of New Nationalities by J. G. Sheppard
Miscellaneous histories (America, Europe, New England, etc.)
Miscellaneous biographies (Christians, magistrates, warriors, explorers, etc.)
Miscellaneous books on politics and philosophy

Two Final Points: Audiobooks & On-site Books

Finally, we come to audiobooks and a note concerning on-site books. We do have interest in bringing our books to audio format, but there is no formal plan at this time, as we are quite busy with ordinary publishing. However, it is not ruled out. In addition, we do plan to get all of our books on-site and purchasable directly through us. This means the books currently only available through Amazon (Cartwright, Doak, Bullinger, etc.) will, in time, be available here.

Second: Support

At Sacra Press, we’re not just publishing books, prints, and music—we seek to renew the Euro-Christian heritage, and that takes a legion of steadfast souls. Our supporter ecosystem is the backbone of this mission: a loyal band who fuel our work through subscriptions, donations, commissions, and transcriptions. From the Squire pledging fealty, to the Duke who counsels—from the scribe who recovers lost truths, to the Commissioner who turns the course to his will—every role binds us tighter to the Cause.

The prevailing thought and interest here is really twofold: income and involvement. In terms of income, the subscriptions, donations, and commissions are all added support pillars to increase our financial input. The subscriptions help secure a regular, recurring income with accompanying privileges. Donations offer an alternative option to directly fund our work in a simple way. Commissions open up priority-publishing options to interested parties. Transcriptions, though limited, grant opportunity to join the labor and be paid for real grunt-work. All of this better stabilizes our project, and, more importantly, all of this offers a secondary option for you to join in the mission itself, and to be afforded certain privileges for that commitment.

Subscriptions

Subscriptions at Sacra Press are commitments of special loyalty—and subscribers compose a vital host dedicated to cash-flowing the campaign of the New West. From Squire to Duke, each tier binds you deeper into our mission, granting access to the fruits of our labor and a voice in its forging.

A Squire stands at the gate, armed with our digital works and public recognition, if he so chooses.

A Cavalier rides closer, privy to exclusive songs, granted his own yearly tome, and given a seat at The Scriptorium.

A Thane is rewarded with another volume and wields special clout, exercising vote over what we resurrect, plus biannual Q&As.

And a Duke joins the inner council, shaping our path directly, and becoming a co-creator on a yearly Dukes project.

This is no passive patronage—it’s a call to privilege through the purse, each tier a step toward claiming your place in the restoration of a sacred legacy.

Donations

Donations at Sacra Press will be made available this year as a simple, easy way to give and strengthen our project.

Commissions

Commissions allow friends or fellows of Sacra Press to directly fund the publication of important, forgotten, or rare works—bringing them back into circulation for a new era. Whether it be a long-lost theological treatise, a vital historical text, or a work of philosophy essential to the renewal of Christendom, Commissioners ensure these books see the light of day once more.

Each commission is a partnership, with projects typically starting at $300 and up, depending on factors like length, complexity, and rarity. Commissioners are credited for their role in resurrecting these works, cementing their names as builders and keepers of the Euro-Christian heritage.

Transcriptions

Transcriptions form the backbone of Sacra Press’s mission to recover and preserve essential texts. Our Scribes painstakingly transcribe and modernize historical works, ensuring they remain readable and accessible for future generations. Those who enlist as Scribes receive a portion of book sales from the works they help bring to life, making this both a labor of love and a tangible way to get paid for helping the work of renewal. Through their work, Scribes join a long tradition of preserving and transmitting wisdom—one page at a time. Such work is suitable for homeschoolers or individuals with spare time with an interest in our work. Note: there will be an application process for this role, and likely a cap on total Scribes at a given time.

Third: Info

The Info page of Sacra Press is an archive where we engrave our identity and where our purpose takes root. It holds the essentials of who we are and what we stand for. It contains our story, our writings, our manifesto, and the way to reach us. Use it to understand our purpose and join the effort.

About

The heart of Sacra Press—our history, mission, identity, and more.

Contact

A channel to Sacra Press—directly send your messages and requests to us here, and we will respond accordingly.

Blog

Writings on our interests, efforts, and other matters.

Manifesto

A broader vision cast for the project in relation to our aims.

C onclusion

This year, Sacra Press is ready to charge forward to more concretely advance our mission to renew the Christian West, in the ways in which the Lord affords us. In particular, our plan is to progressively roll out the things raised in this post. As a summary:

The Info page will hold fast as our anchor, with our manifesto laid as a declaration of intent and aim, guiding all who join us.

The Products page will be bolstered with depth and breadth, being furnished with new books, prints, and music to arm the Sacralists for the Fight in mind, eye, and soul.

Meanwhile, we’re establishing the Support page to solidify our foundation—subscriptions from Squire to Duke will build our ranks, donations will fuel our work, commissions will shape our path more directly, and transcriptions will offer tangible ways to be paid to preserve the past for a new day.

Thus, in this crucial year, we ask you—in whatever way you can—to stand with us in our commitment to press forward with faith and nerve in defending and asserting our Euro-Christian heritage.

Godspeed and goodwar,

Cody Justice

P.S. One more item may be added to the Info page. Maybe . Rhymes with laud fast.

Notice of Intent to Republish

Wed, 05 Mar 2025 21:03:19 GMT

To whom it may concern,

We intend to republish and distribute a new English translation of Die 28 Thesen der Sächsischen Volkskirche erläutert ( The 28 Theses of the Saxon People's Church Explained ) by Walter Grundmann, originally published in 1934 by Deutsch-Christlicher Verlag in Dresden (see German National Library record: link ).

This translation is being included as an appendix in Positive Christianity in the Third Reich by Cajus Fabricius, a larger scholarly work discussing historical and theological topics from the same period. The publication is part of an effort to make primary source material available for academic research, theological study, and historical documentation.

Efforts to Locate Copyright Holders

The original publisher, Deutsch-Christlicher Verlag, appears to be defunct, and no successor organization has been identified.

Walter Grundmann passed away in 1976, and no known rights holder has asserted a claim over this work.

We have contacted VG Wort and other relevant entities in Germany to determine copyright status.

Given the passage of time and the apparent lack of a current copyright holder, this work may be in the public domain or an "orphaned work".

Invitation for Rights Holders to Come Forward:

If any legitimate rights holders exist and wish to assert a claim, they are invited to contact us at www.sacrapress.com/contact or email sacrapress@gmail.com within 30 days of this notice’s posting.

If no response is received within this period, we will proceed in good faith with the republication and distribution of this translation.

This notice is issued in compliance with fair-use principles, historical preservation efforts, and due diligence in copyright inquiry. If a valid claim is presented, we are willing to negotiate an appropriate resolution before publication.

Signed,

Cody Justice

Founder, Sacra Press

March 5th, 2025

The Gospel According to Anti-Nazis

Sat, 08 Feb 2025 04:19:57 GMT

“The greatest of faults, I should say, is to be conscious of none.”

—Thomas Carlyle, Hero Worship

An ongoing issue within the Christian retrieval and publishing project is silly sophisticates thinking the weight of their opinions matters to men of scars at sweat in the arena of deeds. The latest entry in this daring campaign is offered by Joseph Laughon at Mere Orthodoxy (MO) in his “ review ” of Positive Christianity in the Third Reich , with specific reference to Sacra Press and myself (Cody Justice).

For anyone wondering, no, I do not regularly read MO, and neither should you, as it’s just a standard lib “Christian” outlet run by Jake Meador, a fat lesbian posing as a man, as best I can tell. A friend notified me of the article. In this piece I will be directly responding to it. I will henceforth refuse to name the author as Joseph, as he is clearly unworthy of the saint’s title; instead, I will refer to him as L, as apt a designation as providence can presently afford for such a miserably uninspired and bitter creature.

L, like his fellow scholar of integrity whom he elsewhere references, Alastair Roberts, commences his torpid assault by poisoning the well, gaslighting, and, of course, bravely employing the use of a Leftist shibboleth. There is an “ongoing issue within the Christian retrieval project,” he alleges, where there is an “attempt by some parties to smuggle in white nationalist thought in the hopes of baptizing an explicitly racial political program.” Never mind that “smuggle in” is dishonest framing—since I have been honest and upfront about the book and the reason for its publication; ignore that “white nationalist” is a favorite jejune buzzword of Cretans—typically deployed to shut down meaningful dialogue and interlocution; and ask no questions about Japan or Israel in relation to the implied heresy of an “explicitly racial political program”—because we of course aren’t here to actually cogitate; no, we are here to parrot and perform. Such a beautiful little tutu dance, isn’t it?

If you, dear true Christian, driven by the ever-present and always-dominant credulity, assume that L is a bona fide Christian, that he really is a “conservative” Anglican, that he is really here to engage sincerely and substantively with “the issues of our modern age” and to “simply focus directly on Fabricius’ work and witness,” then you are itchin for a switchin from Daddy Reality. None of this is true. The matter, to use L’s words, is actually “quite simple”: L everywhere studiously avoids engaging the content of Fabricius’ book, including a meaningful distinction between principles and particulars applied to said content, and instead undertakes what effectively amounts to a screed of special pleading, because he can’t meaningfully engage Fabricius, for to do so would be to undermine what is otherwise L’s very clear mission of malice, and, were he to actually operate on a real principle, he'd have to dismiss men like Aristotle along with Fabricius. But really, the matter is “even simpler”: L is a loser.

To be clear, I am not alleging L never cites Fabricius; he does. The issue is that L’s citations are minimal in actual content, and only made in service to a problematizing, sensationalist scheme, in which Fabricius is clearly fitted to be a villain who “served devils,” “downgraded Christian truth,” and apparently even “betrayed the gospel.” The citations made are not made in order to engage the ideas; they are made in order to include them as dinky ornaments in a cheap game of gotcha. This is because L is not acting as a scholar, lay or professional; no, he is a tabloid goon, here to offer easy pickens.

L makes no direct citation of Fabricius outside of Positive Christianity (PC). If he did, he’d know Fabricius repeatedly writes of the gospel and how it is a priority to him (sidenote: it’s really unsurprising this is not an emphasis in PC since it is a book of political theory, not a gospel presentation). For example, in 1934, when writing on The Jewish Question in the German Evangelical Church , Fabricius notes how, following (and for him, related to) the rise of National Socialism, many people in Germany were open to the gospel who formerly were not, and that “the Gospel is the one great truth for all Christians.” Elsewhere, in Germany and the Religious World Situation (1937), Fabricius says that his efforts in the book are, in part, to “ensure the purity of the preaching of the Gospel” and that “a true unity is possible and already present in the innermost holiest possession of Christianity—the Gospel,” and that churches “can best contribute” to peace between nations “by proclaiming the Gospel of peace and refraining from any political agitation” that incites one people against another. Wonder of wonders! Somehow, we can find gospel-centric material from an allegedly gospel-betraying devil-worshiper! Then again, faith eats honey from the carcass. But of course, L is a ceremonial Scrooge, so he’s not about to touch the lion’s dead body. His loss; Samson's strength.

Really, there is not much more to say than this. L is a liar. He says his piece “will simply focus directly on Fabricius’ work and witness.” Nothing of the sort follows. What follows is just another “extreme blandness,” mostly composed of this message: various paragraphs of “Hitler and Nazis bad because reason x, y, and z” + “here is a minimal-effort reference to something Fabricius said which really doesn’t connect to these paragraphs.”

L links to Alastair Roberts, but Roberts is just as bad: alleging, from a certain source, that Fabricius changed his mind on the NSDAP, when, in reality, said source yields the exact opposite conclusion—and, in fact, the man who initially shared said source, has admitted as much in public after I pressed him in private over his devious framing.

L says that the “Fabricius’ tract has nothing to commend it to a Christian.” Nothing? We will leave it to the readers to ultimately judge for themselves, but certainly, beyond the particulars which one may disagree with, there are wholesome principles in the work, e.g. his comments on the relationship of humility and heroism; these are excellent and should be embraced by all sound Christians.

L alleges that Positive Christianity “deemphasized or outright denied the basic creeds of the Christian Church,” among other things. But notice: no citation of Fabricius here. Just an assertion with a link to one non-Fabricius source. Of course, anyone who has spent time in primary sources knows there is a variegated spectrum here, thus it is not so easy, though L would have it to be, to suggest that because Fabricius affirmed Positive Christianity that therefore he must have believed x, y, or z. Such a historical methodology of ready-made non sequiturs only holds utility for the amateur and the ideologue.

L alleges that Fabricius “notably rejected a substantial credal definition.” Of what, exactly? Of Positive Christianity—because, for him, it had less to do with dogma and more to do with deeds, a sort of “James emphasis” where faith is shown by works. The insinuation of L seems to be that this replaced the creedal-institutional expression of the Faith, but he offers nothing in support of such an insinuation. My read is simply that, for Fabricius, perhaps not for everyone like him, but likely for some, “Positive Christianity” was a civil expression of the Faith, intended to accompany the creedal-institutional expression of the Faith. This is not unheard of. Even today, there are certain “conservative” Evangelicals who maintain a sort of “Jesus and guns” civil-political view. Do these people therefore deny all creedal formulations due to their civil view? To ask the question is to answer it. Likewise, Christian Nationalism, as articulated by its chief academic proponent, Stephen Wolfe, is subject to a similar classification. Does Stephen therefore reject all creedal formulations or the institutional life of the church? Obviously not.

L suggests that Fabricius was naïve in proposing that Germany had a foreign policy “centered on promoting peace and goodwill between nations without jealousy.” I can only assume that it is L who is the ready prey of naivety. Is he unaware of Hitler’s repeated peace proposals to England and disinterest in fighting them? What about the fact that the USA had been (effectively) at war with Germany prior to Pearl Harbor? And what of the daring attempt made by Rudolf Hess, NSDAP party leader, to secure peace through a secret flight to England after the war had commenced? Can L tell us why the Germans, from their perspective, invaded Poland to begin with? Why they attacked the Soviets? Likely not. L hasn’t demonstrated an ability to understand his opponents on their own terms; thus he is not only a liar: he is also lazy.

L seems to think we are simply re-publishing PC. If so, L is indeed naïve and lazy, and unimaginative. We are publishing over a half dozen more small books or documents of Fabricius, including several sworn affidavits given after the war had ceased, all in one physical copy—a larger book that has more than doubled in size from its initial stage (from ~100 pages to ~340). The content of the book is multifaceted: part political theory, part historical commentary, part polemical dispute over certain theological and ecclesiastical questions, part private correspondence and pleas made to fellow academics and German authorities, and part legal documentation. L has therefore technically not reviewed the book we are publishing, but only a piece of it. Really, he hasn’t “reviewed” anything; he has only ranted in effete desperation. Perhaps if he were as interested in patience and faithful interaction as he is in speedy and substanceless condemnations, he’d have waited and requested a review copy.

L ends his baloney bonanza with a great boohoo: Fabricius was a devil-serving miscreant who choked on his own vomit. Of course he hasn’t proven any of this, substantively. No, instead, without any apparent pains of conscience, he has simply spouted off lies, slanders, and cavils, even citing the wonderfully virtuous oyster-slurper, Rod Dreher, and the Infamous Ungovernor, Alastair Roberts, all in service to flagrant ninth commandment violations, which he proffers as “light.”

Curiously, L mentions that Fabricius was arrested and expelled from the party, but doesn’t mention the other information which is part of the same affidavit. Now there are two options here: either L is aware of and has read the full affidavit, in which case he is deliberately omitting said information; or, he has not actually read the affidavit, in which case he is simply parroting what he heard someone else say. Either way you slice it: L is either a liar or a parrot. Of course, both are true. More importantly, L is a pious jackass.

But praise God, the gospel can even save religious fops who think disdaining Nazis in 2025 makes them righteous.

And it can save Nazis.

Proofreaders Needed

Mon, 09 Dec 2024 15:15:45 GMT

Hail and good day, fellow.

We will get straight to the point: we need proofreaders.

Providence has dictated to us a peculiar circumstance, wherein we find ourselves privileged with several texts newly translated out of Latin. Some of these texts are sizeable. Our interest is to publish these ASAP. But we only have a few eyes available to proofread these at present. We need more. That's where you come in.

What does proofreading entail?

We assign to you a certain text or section of a text. Your task is to proofread it in order to identify any errors, ambiguities, or to raise what you judge to be pertinent questions. You then forward this information to us, which we will duly review and remediate as necessary.

What do I get for my work?

First, you will get our genuine thanks. Second, you will contribute to the work here at Sacra Press in a special way, and help shape the future of the Christian West in yet-unseen ways. Third, we will reward you with a free digital copy of the book for your labors.

What are the requirements to be a proofreader?

You must commit to the work and agree to not share the content in any way.

What are the work demands? How many hours, pages, etc.?

We are committed to a reasonable flexibility commensurate to your ability. Both close readers and skim readers are welcome. Ideally, you are someone who can devote at least a few hours in a one-week period(s) to reading a text or section, and highlighting relevant portions accordingly for review. There are literally hundreds of pages to review. So we have plenty of work to go around.

What are the texts about?

The present texts in need of review are 16th - 17th century theological and political works. In the future, we may have more texts available to proofread, whether from this time period or another.

Am I required to be an expert on theology or politics?

No, but obviously knowledge of such matters could give you an edge over those who don't have it. Our main need is to get more eyes on the texts to reduce workload, in order to get the texts out sooner for our readers.

Doesn't that mean you're rushing the publication?

Yes and no. Yes, in the sense we are attempting to expedite the process. No, in the sense that, although we are not producing critical editions, we are nevertheless attempting to be shrewd in making use of more laborers. We want to get the work done, but not halfway. We recognize both our limits and the opportunity to include others in the work, to the end that all would benefit.

I'm interested. What's next?

Go to this Google Form . Fill in the info. We will be in touch.

Why Positive Christianity? Part 1: Five Parameters

Fri, 02 Aug 2024 16:50:04 GMT

Why publish the book, Positive Christianity in the Third Reich?

This is a fair question.

Given that a number of men I esteem and trust have suggested it may be good for me to answer such a question, and, given that the past few weeks have seen no small stir in some quarters concerning myself and this same question, and, given the recent dustup on Twitter concerning what should be done against those who laugh at certain memes, I now write to that very end. This, of course, was something I had considered doing anyway. Providence has pushed it to the front.

Five Parameters

As best I can discern, a fuller answer to the question concerns five main parameters: historical, political, narratival, publicational, and moral. Here in part 1, I'll spend some time detailing each of these. In part 2, I'll follow-up with a number of direct quotations from the book and comparisons to some other material which we would likely otherwise read and receive.

It’s likely that there will be some overlap and perhaps some minor repetition in detailing the parameters. This is because, though things can be distinguished, not everything can be neatly bifurcated; we know this by the organic connection of head to neck. My honest charge to the Reader is to read well, with a mature and judicious mind, and, if Christian, with extra helpings of hearty charity.

Let's commence.

1. Historical

I make no claim of being an expert on history. But being no expert does not mean I have no interest in history or no opinions on history. I most certainly do. A study of history can be useful in many ways: e.g. to discern patterns, to see God’s works, to understand where one comes from, and to relate the past to the present and then both to the future.

Some have said that he who does not study history is doomed to repeat it; and others have said that the only lesson we learn from history is that we learn nothing from history—point being, of course, that we should learn from history. Agreed. To which I would add: we should most certainly know and learn from that great book of supernatural history, namely the Bible, and serve its Author, the Lord of History, with a supreme faith, fealty, love, and obedience. And thus the historical is the first and one of the chief reasons for publishing the book in the first place.

As I have said to a number of persons who have asked me, “Why publish the book?” I now repeat here: because it is a primary source document from an important point of history. WW2 itself, along with the events and occurrences preceding and following it, is not just important history in the abstract; it is important history in the concrete, as it continues, in many and diverse ways, to define us today—religiously, politically, even psychologically and civilizationally. This is an observation made by many. But to cite one example, it is the opinion of the Jewish academic and scholar, Ron Unz, who has spent much in studying this time period, its principal events and actors, and all manner of different relations and consequences.

As further proof of the assertion that it is important history in the concrete, consider that whenever you want to unperson someone you can simply say they are Hitler, a Nazi, a neo-Nazi, a fascist—and, like a witch’s incantation, this seems sufficient to not only dismiss a person but to comprehensively shame them as the irredeemable who must be damned. For example, witness the recent assassination attempt upon Donald Trump, an act which no few commentators have laid upon the shoulders of the media, in part for likening Trump to Adolf Hitler.

This, of course, is not the first time, and likely it will not be the last, that the frenzied comparison has been mustered in attempt to ruin an opponent. Conversely, recent days suggest that among some it seems these bywords of "Hitler," "Nazi," and "fascist," and others like "racist," are all losing their power. In fact, R. R. Reno has written an entire book about similar things. Thus, to anyone equipped with a nose that smells, in the air of the West there is a stench emanating from the corpse of the post-war consensus, which was forged during and after WW2. All this would then make the publication of Positive Christianity also timely.

2. Political

I likewise make no claim of being a master of politics, whether classical Aristotelian or modern Schmittian or the sanitized managerial-type, nor of being an expert in political theory. For now, I leave this to brighter minds and braver souls. But I do have an interest in both politics and political theory. And thus this is the second reason for publishing the book: it is a work, best as I can classify it, of political theory—not just generally, but specifically an attempt to show the compatibility between a certain expression of Christianity with the political movement of National Socialism.

To be sure, Fabricius, though self-identifying as a theologian, makes no major attempts at exegesis of the Scripture in this particular book. Instead, he writes of various Christian motifs and ideas in relation to the political movement of National Socialism. This will likely be a methodology and approach unsatisfying to some, but reason and fairness suggest that the book’s content should be first comprehended on its own terms and ends, and then evaluated accordingly.

This also means that, when coupled with the previous parameter (historical), the book presents to us, if not a complete case, then at least a partial glimpse into what was the on-the-ground political thought and interest of some professing Christians in Germany at a time hardly insignificant to defining our own day. For example, Fabricius states that National Socialism, as a political conception, rejects Liberalism, specifically any political conception that either privatizes or pluralizes religion. Instead, National Socialism expressly favors “Positive Christianity,” which he says embraces the Christianity of the two great German churches: the Evangelical and the Roman Catholic. Further, in rejecting Liberalism, Fabricius argues that National Socialism, far from seeing or embracing a harsh separation of church and state, instead holds that the two, though distinct, should operate harmoniously.

This is verboten to many today. But for Fabricius, and, if he is correct, for Christians in Germany, this was willingly undertaken and essential to the proper order and life of the people, and was a keystone of the NSDAP. A “secular” state was thus rejected, at least allegedly. To which a reasonable mind may inquire, Why should this be deemed or dismissed as scandalous? A fair question, because, many men in our own day, both ministers and magistrates, are not only recognizing that secular liberalism is a myth, but that it is a deadly myth, which in vicious ways ushers souls to hell and goads the commonwealth to disintegration.

Fabricius, then, offers a solution which he and others grasped and wielded in response to this exigency. Whether or not one agrees with all the policies, procedures, and deeds of that solution or of its agents is one question; but surely all Christians of sound mind and fair sense can agree that it is clearly impossible for the state to be irreligious, and that instead, the state ought to, indeed must countenance Christianity, and that the church and state, though distinct, ought to and must work together. In a better day of the West, these things were largely assumed.

Further, the conditions of Weimar Germany, which in ways preceded and catalyzed the NSDAP, were not entirely unlike those currently devouring the West. Rampant moral degeneracy, mass corruption in media, socio-economic collapse, multi-layered deracination, political upheavals and infighting, border chicaneries, racial strife—all this was taking place then, just as the same is now taking place in the West. Indeed, the recent opening ceremony of the 2024 Paris Olympics, which has since been pulled from YouTube due to mass outrage, could be aptly described as a recapitulation of the Weimar spirit, with commentators, such as MartyrMade (Darryl Cooper), making the observation that it would be infinitely better for France to be under Nazi occupation than to have what is does now under Liberalism.

Thus, as political interests and solutions are entertained in efforts to renew the West, and as Liberalism is seen as the paltry and deathly mirage that it is, it is not entirely without warrant to look, in part, to what actions and policies, even what spirit, was undertaken in Germany. This is not to suggest we must adopt a wholesale acceptance of whatever the NSDAP did. But it is to say that this was a largely Christian (even if nominally Christian) people, who ascended out of civilizational hell, a hell in some ways worse than ours, and they did so in a remarkably short period of time, in a post-industrial context, and specifically in opposition to the promises and prerogatives of Liberalism—and all, according to Fabricius, as intentionally asserting and countenancing Christianity, not forbidding it.

Thus, politically, it is a matter worth studying—even if one regards the entire enterprise as mistaken or malevolent, because, if you do regard it as such, you should at least want to learn what not to do.

3. Narratival

The third reason for the publication of the book concerns narratival interests. As was said above, WW2 serves a potent narratival purpose in our day, where, clearly, it is not only meant to be, but is in fact and in practice assiduously leveraged as the defining socio-religious event and mythos of the West —which, as any Scripture-reader can attest, is therefore much like the relationship that the Israelites had to the Exodus: constantly referred back to as a constitutive crisis and emancipation, mined and harvested nearly infinitely for meaning, for identity, for purpose, for imperatives, for that which must and must not be done—made both to direct and to damn—not just the individual man, but the mass consciousness—the Salvation and Judgment inspiring and constraining the faith, the moral imagination, and the political will of Western Civilization itself.

Just as Israel was commanded by the LORD God not to look back to nor long for Egypt, the divine directive of Lord Liberalism is to never again approach anything remotely approximating the Third Reich of Germany—not just in substance, but merely in appearance or connotation or emotive response.

Can any sane man deny this is the case?

It therefore behooves those whose interest is to advance out of Liberalism to know and to own this. This does not mean, again, that one must condone or celebrate all that the NSDAP did; but it does mean that one must understand there is no going forward without going back . Kamala Harris, though a clearly silly and wicked woman, is worth marshaling here: “what can be, unburdened by what has been,” she says. Indeed. Narrativally, the West must be unburdened by what has been, namely the WW2 or Liberal mythos, if the West is to be free to pursue what can be.

Someone may say, “But you just said you are not an expert on history or politics.” True. But I have two eyes and a brain, which I use, and I also read the Bible. If we are to deal with our issues meaningfully—and by “issues” I mean the meta-civilizational issues, the whole package of man, society, politics, history, race, and religion—then we have to understand that the Liberal mythos will be summoned and commanded against us, like an attack dog, forbidding us from even the slightest entertainment of a positive self-conception at the meta-civilizational level. Trump, substantively, is not a conservative and certainly not a paleoconservative, and yet he is branded Hitler. What, then, do you think will happen to a real conservative or a real and vital conservative movement?

The point here is not to affirm or deny the veracity or plausibility of any given claim made for or against the NSDAP in the prevailing narrative. Others, like the Jewish academic, Ron Unz, as mentioned above, or historians like David Irving, are far better equipped and studied to do such work, and have indeed done so, rendering their own better informed judgments quite modestly. The point is that we must own reality: the way in which the prevailing narrative is exploited against renewal must be noted, named, and nulled if there is to be a renewal.

In other words, how can there be renewal if the narratival impediment to enacting that renewal is never removed and replaced? One humble way to facilitate such ends—perhaps one only open to the daring of a mustard seed faith—is to publish and read such material—to see what then-living professing German Christians thought and believed and said, rather than to watch the latest Hollywood film, usually unrealistic and clearly dehumanizing, about the “brainwashed” Germans.

Concerns about Jewish influence is not something unique to Germany; in fact, it was something embedded in the ranks of the US Military and its intelligence apparatuses for decades prior to and even following WW2. Unz sums this up:

"Put simply, U.S. military leaders in those decades widely believed that the world faced a direct threat from organized Jewry, which had seized control of Russia and similarly sought to subvert and gain mastery over America and the rest of Western civilization."

This, of course, is not Unz's conclusion. Unz is simply summing up the work of another man, namely Joseph Bendersky, a Jewish historian who specializes in Holocaust and Nazi Germany studies. The summary is derived from Benderksy's work The "Jewish Threat"— a product of a decade of research into myriad pages of declassified Intelligence archives.

As a further confirmation of the narratival power of the Liberal mythos, consider these few points. Shulamit Aloni, former Minister of Education in Israel and Israel Prize winner in 2000, has specifically admitted that Israelis exploit the Holocaust and anti-Semitism to protect Israel from criticism; it is "a trick" that Israelis use, she says, with the Holocaust being invoked especially in Europe, while anti-Semitism is especially invoked in the USA. Supposing this Jewish woman is opening the window to the air of truth, then, when coupled with Pat Buchanan’s statement, that Washington D. C. is Israeli occupied territory, we can perhaps began to discern how the narratival power of the Liberal mythos is operative today. It was only weeks ago that Thomas Massie, senator from the great state of Kentucky, revealed in an episode with Tucker Carlson, that every Republican politician has their own specially appointed AIPAC personnel.

If Aloni, Buchanan, and Massie are correct in what they have said, then it is a matter within the reach of rudimentary intellection to think that once one initiates an attempt to resolve the problems which Buchanan and Massie raise, then, inevitably, there will be a sure reprisal made, and doubtless the attempted resolution will be branded “anti-Semitic.” In other words, imagine the scenario that Israeli interests conflict with American interests, and that this conflict is either extensive or intensive enough that Israel must be confronted directly: what will happen?

What will happen is that the narratival power of the Liberal mythos will be mustered against you to prevent you from confronting Israel, which thus hinders you from helping your own. This is to say nothing of the ecclesiastical expression of this same Liberal mythos and spirit, which, as recently as this week, has manifested among some on Twitter with moral denunciations and threats of excommunication simply for asking questions about the prevailing narrative or for laughing at memes concerning it. It is therefore a civilizational imperative for the Christian West to break free from this straitjacket.

4. Publicational
The fourth reason for publishing the book is what I am calling the publicational. Some have expressed sincere curiosity at why a publisher would publish such a book, the thought being that, relative to the other books already published which are largely theological, it seems that Positive Christianity in the Third Reich is out of place. I can understand the sentiment.

But if the “About” page of the website were read, I must say I cannot understand the sentiment, because, it is there where the publication criteria is both named and detailed. Specifically, the criteria is reformed, right-wing, and classic—limiting but also intentionally broad, intended to give space to be eclectic and flexible, and to produce a dynamic spectrum rather than a narrow niche. The book’s content clearly falls under the second criterion: right-wing. Thus it abides by established criteria, and is therefore no strange thing.

In other words, the book’s content is right-wing. Right-wing is one of our criteria for what to publish. Therefore, it fits.

5. Moral

The final and perhaps the most important reason for publishing the book is the moral. By this I mean especially the 9th commandment, “thou shalt not bear false witness,” and all that it demands and forbids. Particularly, a judicious application of this royal commandment suggests, if not requires, that we hear both sides of a matter.

The Westminster Larger Catechism says that the duties of the ninth commandment include preserving and promoting truth, defending the innocent, and refusing to admit an evil report; and likewise, the ninth commandment forbids prejudicing the truth and good name of others, suborning false witnesses, speaking untruth, wickedly rejoicing at the disgrace and infamy of others, and not hindering what we can in others which procures an ill name.

This means there is a moral case to be made that we should at least be willing, if not be required, to hear NSDAP members in their own words explain their own thinking and actions, why they joined the party, what they believed it entailed and stood for, so on and so forth. And this is exactly what this book offers, at least in a small way. Indeed, not only was Fabricius a member of the NSDAP, he was a professing Christian, specifically a Protestant. And we are morally required to show greater favor and charity to those who confess the common Faith.

Conclusion

Thus far, then, for part 1.

In part 2, I will share some quotations from the book and make some comparisons to other material.