The Inescapable Need for a Community-Driven Church

[Chuck]

As you may have noticed, I was recently ordained by Rev. Cambeul as a minister of our church. It is customary for the potential reverend to write an open letter to the congregation explaining precisely why they wish to be ordained. In place of that letter, Rev. Cambeul asked if I would write an article on the problem of trouble-makers in the church. I put many hours into this assignment and what follows is the result:       

                       
THE INESCAPABLE NEED FOR A COMMUNITY-DRIVEN CHURCH

            The racially aware community has an intractable problem: we attract deviants. Deviants are those in society who rebel against the established order simply because it is established. Their philosophies are shallow and their justifications infantile but they possess tenacity almost unrivaled by our best and brightest. We attract this kind because in the midst of a society which has shunned nature's eternal laws, racial loyalty is itself deviant. Awareness of and pride in one's racial community, let alone the zeal to protect, expand, and advance that community, is ironically- and tragically- verboten among our people. While various other ethnic groups brazenly and exclusively pursue their own interests, the White race is stricken with a paralytic malaise. Those who refuse to abide by this taboo, declaring that natural law mocks social convention, are frequently excluded from "polite society" where those still sick discuss how terrible their illness is and wonder when a cure will ever come about.
           
            Those excluded from polite society for other reasons tend to find common ground with us. We know what it's like to be rejected by those who disagree with us, excluded from civilized conversation because we choose not to dilute or sweeten our opinions. When we speak to those within the racially aware community who have experienced the same treatment, often we fail to discern the cause of their exclusion. This problem is compounded by the fact that our numbers are small relative to our enemies' and we're always happy to take in new and eager souls. In every teenagers' eyes we see the next Great Promoter, our financial angel, and a future Pontifex. We chomp at the bit, hungry to teach them the immutable laws which govern their lives. We weep at the thought of a single one slipping through our fingers and returning to mental and physical sickness.
           
            Among those potential prodigies there are outcasts, among us simply because they don't fit in anywhere else. In our frenzy to embrace as many newcomers as possible we fail to cull those whose motives are not pure and whose unbridled temperament can cause only harm. Additionally, there are those who may enter our congregation under a promising exterior only to cause immense harm and frustration after years of faithful service. If the methods we use to screen new church members are too coarse we risk admitting those who may cause trouble later on; if they are too fine-toothed we run the risk of excluding genuine potential, to our own detriment.
           
            How do we solve this problem? I offer a community-driven approach. A quick glance at the people a man surrounds himself with is a good indicator of the disposition and personality of the man. By examining those he chooses we may find it easier to recognize deviants in time to cull them. However, as is often the case, our newly aware friends do not have a respected, organized community to turn to with their questions concerning heritage and race. Much like a newborn baby they "awaken" into a world that is suddenly confusing and disorienting. Most often they turn to the Internet where they don't know anyone and no one knows them. Securely anonymous they can ask their deepest questions- or cause trouble- without the risk of personal accountability. They are presented with faceless people who eagerly accept them without a second thought. No test can possibly be applied to the genuinely curious person- or potential troublemaker- that won't immediately scare him elsewhere to get his answers. Even the simplest questions about age and location, with the purest motives at heart, are inappropriate when sent through the Internet.
           
            What we need to counter this problem is a strong Primary Group system with hierarchical accountability all the way to the top. In Racial Loyalty No. 55, Ben Klassen calls the primary group the "basic organizational cell" of our church body. Consisting of between two and ten people- optimally five- the primary group is founded on trust, familiarity, and frequent interaction. Those who would join our church as an act of rebellion rather than an act of love would find it much more difficult to disrupt a primary group whose members trust one another than to infiltrate an internet-based church whose membership rarely meets in person.
           
            We recognize that not every difference of opinion amounts to heresy and not every point of agreement is about doctrine. Often the subtleties of personal interaction are too minuscule to be noticed by the national office, sometimes leading to misinformed decisions by distant bureaucrats. The primary group system was designed to account for contention within the groups on a local level. Also in No. 55, Klassen states that the best way to resolve disputes within primary groups is for one of the disputants to leave and form their own primary group with people they get along with. I believe that in this section Klassen had honest differences-of-opinion in mind, but the same method that he advises can be applied to the instance of a trouble-maker in the primary group. Rather than dealing with the consequences of that person's actions on a national level, the leader of the primary group may simply require the trouble-maker to leave their group.

            Furthermore, we need direct action. Whereas deviants and trouble-makers are often content to sit on the sidelines and watch, their anti-authoritarian nature is revealed when they are required to exercise discipline and restraint. Although they pay lip-service to concepts like the Leadership Principle and the Chain of Command they have no problem ignoring those principles when it serves them. A close-knit primary group whose members trust one another can easily catch and deal with such behavior if it manifests within their group. This is much harder for a global church to handle.

            Culling of deviants must begin at the local level because that is where the deviants are well known. Those who are infamous in their community for abnormal or reckless behavior may appear to a foreign observer as a ripe recruit ready to be adopted into the church. Furthermore, if the primary group you belong to has a habit of adopting deviants, you are free to leave that group and form your own. The primary group structure is designed in such a way that by the time secondary groups, units, and legions are organized, all members have been tested by the people who know them best. Using this "local first" strategy based on frequent interaction and trust we can ensure that those who join the church do so for the right reasons or can be quickly straightened out by their friends and community, thus preventing them from causing problems at the national or global level.

[Chuck]

Thank you brother. I only hope my effort plays a small part in strengthening and stabilizing the church.