“The Polar Express” has been playing non-stop this Christmas season. It’s considered a timeless classic (up there with “The Grinch” and those claymation Rudolf movies).
What a buzz-kill.
Think about it. A handful of kids finally get a few days reprieve from government school, only to find that if they have a set of passe’ moral failings, they might get bussed away to the North Pole in the middle of the night by a magical train conducted by a pretentious, meddling liberal.
The poor kids don’t have a chance!
They’re pulled out of their beds, hustled onto a multicultural train-car, pestered by skeptical hobos and ultimately chastised for their inadequate attempts to fit into the new egalitarian dream-world!
And, dream-world it is folks!
The multi-racial (and magically harmonious) train-car where most of the the movie takes place, is peopled with children from all walks of life. The main character “hero-boy” is befriended by a noble-negress, a loud-mouthed jew, and a shy white boy. During the course of their journey, they all learn about friendship and how to develop a religiously ambiguous faith in…well… in something or other. Presumably it’s a faith in unity and equality.
The Polar Express is a wonderful example of the new religion that’s sweeping the Western world. All the old boundaries, standards and holidays of our people, are being removed; they’re being infiltrated — the identity of them changed. Our precious traditions are being infused with new and sinister meanings.
We’ve been duly warned about all this.
John Dewey, one of the founders of the ACLU and an anti-Christian philosopher, has this to say about the new faith:
“Here [in Humanism] are all the elements for a religious faith that shall not be confined to sect, class, or race. Such a faith has always been implicitly the common faith of mankind. It remains to make it explicit and militant.” – A Common Faith, pg. 87.
By “making it militant” I suppose Dewey meant that he wanted Santa to establish a magical train-route and bus children to the North Pole, teaching them racial harmony along the way but I could be wrong. (Maybe he had something more like government schools in mind?)
There were setbacks to the plan, however, as Zionist jew Maurice Samuel realized when he wrote against the American immigration law (of 1924):
“If, then, the struggle between us [between jews and gentiles] is ever to be lifted beyond the physical, your democracies will have to alter their demands for racial, spiritual and cultural homogeneity with the State. But it would be foolish to regard this as a possibility, for the tendency of this civilization is in the opposite direction. There is a steady approach toward the identification of government with race, instead of with the political State.” 1
Not steady enough in this writer’s opinion. Samuel would eventually get his way, prompting cynical commentary a few years later (1968) from conservative Andrew Hacker:
“The United States is about to join other nations of the world which were once prepossessing and are now little more than plots of bounded terrain. Like them, the United States will continue to be inhabited by human life; however, Americans will no longer possess the spirit which transforms a people into a citizenry and turns territory into a nation.” – The End of the American Era.
This all started long before the 20s, however. Another conservative commentator has this to say:
“The French Revolution is only the forerunner of a much greater, much more solemn revolution, which will be the last…Begone, hideous, distinction of rich and poor, of masters and servants, of governing and governed…In the cry of equality, let the forces of justice and happiness organize themselves.” 2.
Yes, the world traversed by the Polar Express is one free of distinctions among men. A “Nation” (according to these Satanists) is simply a set of legal statements that a rational mind agrees to follow. If he agrees to these laws, then he becomes a member of this new, egalitarian nation and attains equality with all other citizens. Only the government of the nation has the right to distinguish between groups of people in this new world (aka: Dewey’s day-dream.) This describes modern America perfectly.
Race, wealth, sex, religion, and any other traditional distinction among people, are seen as immoral dividers; obstacles to the goal of unity under the state (which means: unity under a set of agreed-to laws, or “propositions.” 3) It’s this sort of propositional nation that Dewey and Samuel (and every other satanic liberal) wished to see. Man (the god of the humanists) must be free to determine who associates with whom, without those pesky, natural distinctions getting in the way.
With such an evil system dominating much of the Western world (and acting as the ideological coal that fuels the Polar Express) what are the few, unfortunate kids stuck on board supposed to do? Where do they turn? Who will be their hero?
Well, it’s at this point, dear friends, that Christmas magic offers us a miracle.
Rumor has it that this Christmas Eve, the Polar Express will pass through Vallecito California and on its way through the sleepy city, will come to a stop near the unassuming Chalcedon Foundation headquarters. And as the steam from the break settles, the snow will cease for a brief moment, the clouds will part and a valiant moonbeam will highlight a majestic figure.
Emerging from the darkness, trading stare-for-stare with the locomotive head-light, will be R.J. Rushdoony, defender of Protestant orthodoxy and theonomic principles.
Rushdoony’s importance cannot be overstated. He is the rare voice standing against this egalitarian utopia. And as the pretentious liberal conductor (who looks suspiciously like Tom Hanks) hops off the train and confronts the old scholar, I have no doubt that his legs will be shaking and his hands, sweaty; this man — this bearded wonder — has the ability to derail the Polar Express, uproot the tracks and destroy the system. And Hanks knows it.
I imagine Rushdoony would walk past Hanks, leaving him standing there, staring at his watch and trying to figure out how to hole-punch Rushdoony’s long list of sins onto a ticket. Rushdoony, you see, will speak directly to the children and tell them about the old ways. He’ll look at them through the train windows and speak of a Godly unity — the Communion of the Saints! The multiracial train-car is an abnormality, an artificial environment that is forcefully imposed on society at great risk to those on board.
Rushdoony despises the utopianism of the Polar Express (and the radical egalitarianism that fuels it.) Concerning it, he says:
“Thus a “litany” popular in these circles identifies “God” with …”all men,” and calls for communion with all men as they are. Some churches have held meetings for homosexuals and worked to further homosexual “communion” with their members. In terms of this new faith, there is no God or Christ in heaven; God and Christ must be found in all our fellow men, accepted as they are without moral judgment or censure. This concept runs deeply through the so-called “Civil Rights” Revolution.” – Foundations of Social Order, pg. 159.
Rushdoony knows the truth; that if a train car were filled with all different races of children, it would quickly erupt into chaos. (Movie magic gives voice to liberal naivete and allows for noble-negros, harmonious racial-egalitarianism, and faith in ambiguous, feel-good concepts. In reality, the noble negress would have her hands around the throat of hero-boy in short order!) Rush goes on to say:
“But this total communion without law, communion beyond good and evil, militates against everything in man. No society has ever existed without class and caste lines. The more social distinctions are denied, the more force is required in society to bring men together, and the more force prevails in a society, the less the communion.”
The more natural distinctions among men are denied, the more violent the government has to become to impose artificial ones. Only confessional Christianity provides a legitimate and valuable description of the Communion of Saints. One that respects natural distinctions among men, while also respecting the Godly unity and brotherhood among all Christians 4.
This is the way to promote peace on Earth and goodwill among all races of men.
After the children realize this, Rushdoony will help them off the train and send them home, where they can spend Christmas eve with their families, in their respective, homogenous enclaves and never again deal with temptation from dangerous and Satanic views of nationalism. (A few of the lucky ones may find a gold-subscription to the Chalcedon bookstore under their tree the next morning.)
And, as for Hanks, he’ll arrive empty-handed at the North pole and spend the rest of the night explaining to Santa why there are “Read Rushdoony” stickers all over the caboose of the Polar Express.
1 As cited in Kevin Macdonald’s “The Culture of Critique” pg. 243
2. Babeuf. As quoted in David Thomson’s, “Equality” op. cit., pp. 85-86.
3. By “propositional nation” I don’t mean “propositions” in the philosophical sense, as in: those concepts expressed by sentences and that carry truth values. I’m using the term more generally, to mean: the paradigm of nationality which equates acceptance of a particular set of abstract concepts (or, a particular set of propositions) with membership in the nation — this stands opposed to something like ethnic-nationalism, which holds to an organic concept; classes of men are distinguished according to their blood-relations to some degree. Although adherents to propositional nationhood do incorporate allegiance to a particular set of linguistic propositions into their ideology of nationalism, I don’t wish to confuse the two senses of the terminology.
4. See the Westminster Confession of Faith, chapter XXVI, question three. Also, read Rushdoony’s extended discussion of the Confession and the Communion of the Saints, in chapter eighteen of his book, “Foundations of Social Order” starting on page 155.