‘The Burkes’ Enigma (with Christian Morris)
‘These people [the Burkes] are the salt of the Irish earth. That’s what they are. And people will know what that means.’ — John Waters
‘The Burkes’ Enigma
Faith, spirituality and the Burke family — A conversation with Christian Morris, on Christian Morris TV
‘I understand the law, and I understand the legal reasons for [Enoch] Burke currently being incarcerated. But what I’m saying back to the Left, and to the Woke, and particularly to the trans lobby, is: this one started at your doorstep, ultimately. This one started with all of you, and particularly the 2015 Gender Recognition Act, which actually came in as a stowaway on the Marriage Equality referendum, which I voted no to anyway.’ — Christian Morris
Nobody has triggered the criminal Irish Government and its purchased presstitutes like the Burke family from Mayo. In the past couple of years, they have emerged as the voices of a beleaguered nation, a nation befogged and boggled and bamboozled and bereft, a nation within, which is nonetheless immense in its quiet watchfulness of what has been happening to the dear land upon which that nation, and the people of that nation, depend for life.
United in their Irishness and their evangelical Christianity, the Burkes said No. They said Yes to Jesus, to Justice, to decency, and to honour, but they said No to filth and faithlessness and fear-mongering and fascism. Enoch Burke, their most famous son, in particular said No to saying things he did not believe, things he knew to be untrue and dangerous and wrong. A teacher whose school Principal demanded that he refer to a boy pupil claiming to be a girl as ‘they', he said No, he could not do that, because, as a Christian he believes that God made male and female and that is that.
For this ‘crime’ and his unwillingness to cut deals around his position, he has spent most of the past two years behind bars, receiving occasional ‘compassionate’ breaks when his school is closed, as for example during summer vacation-time, a grace period that recently was brought rudely to an end with Enoch being dragged back to prison once again. It is traditional for the purchased presstitutes rudely to interrupt around now to say that Burke is in contempt of court and would be released if he merely purged that contempt, but the nation, silenty watching, knows that this is a confection of crooked judges who are carrying out the orders of the robber barons who now control our dear land, and the unspeakable creeps who have ended up in charge of its institutions as though the Irish nation were a bunch of larking children, caring nothing for the preservation of order or sanity.
The Burkes have a knack of pushing the unworthy incumbents of high office to do things that good sense might have advised against, their words and actions acting as divining rods which expose the distance in Irish institutions now between what is claimed as a rule or a value and what is done in the event. They are as Inspector Columbo-style sniffers-out of hypocrisy, coming and going in ways that appear ineffectual, until suddenly the villain is somehow provoked to reveal himself in a flush of self-confidence or hubris which becomes an unwitting blurting out of the truth.
‘Something bothers me, Ma’am,’ the Burkes seem to say. ‘Just one more question, Sir, and then I’ll leave you to read your porn magazine.’
But, deeper down, the Burkes come in a long line of uncompromising Irish patriots who know what is what and who is who, and whether one or other, above all, is on the side of darkness or of light. The ‘middle ground’ equivocates about them — their alleged fanaticism, their arcane religiosity, their uncompromising natures. The Burkes do not reply, perhaps understanding that such responses are Pavlovian in nature, and those who utter them more to be pitied than upbraided or argued with. The situation is too grave for such prevarication, their demeanours seem to suggest. Extreme times require extreme measures.
Some people say the Burkes are ‘too much’. This is true. They exhibit exactly the amount of excess that is necessary: excess of passion, excess of determination, excess of certitude. But these are only excesses in a country now slumped in a deficit of everything decent and good, a country incapable of imagining why people might still long for truth and beauty — and justice as opposed to ‘social justice’
It is neither random nor fickle that the Burkes should have arisen to confront the gender revolution, which has been simmering for three decades and is now seeking to work its way through the institutions of Western civilisation. It has already captured politics, academia, medicine, media and the law, and its final assault is on the population at large, which is the place where Enoch Burke rose to stage his resistance.
What Enoch Burke is confronting is a death-cult which has as its end-goal the outright destruction of humanity, to say nothing of civilisations. Disguised as concern for a virtually non-existent and freakish minority, it is in fact a central ploy in a bid by elements of mankind to achieve the status and dominion of gods — the ‘FEW’ (the ‘WEF’ backwards, remember?) making a break for immortality and omnipotence. Above all, at this (relatively early) stage, it confronts language — man’s chief resource of extracting and sharing meanings — with its unique capacity to describe reality and build a version of the world that rings more or less true for everyone. Enoch Burke rose and said Stop! to the evildoers at the point of their attempt to create and bed down a new language of being, which would lock humanity into a new and false way of seeing itself. George Orwell saw this new language coming, 70-odd years ago, and called it Newspeak.
Language is but a means to an end, and not the final goal of the transgender death-cult. Its final goal is to destroy humanity and create a new kind of inhabitant of Planet Earth, a cyborg without a soul who bows down before self-appointed masters.
As Marguerite A. Peeters writes in her recently updated book, The Gender Revolution: A Global Agenda, transgenderism takes the planned and imminent ‘revolt against God’ to a cultural point never before reached, posing a potentially lethal challenge to the sexual identity of man and woman, ‘which corresponds to the primordial revelation of God to mankind’. Peeters sees the gender revolt as a form of self-damnation, the attempted suicide of humanity, as our species appears to walk willingly into a no-man’s land of totalitarianism, choosing death over life, evil over good, the negation of reality over reality, the Big Lie of mankind’s divinity over faith, despair over hope and hatred over love.
Peeters urges us not to give way to the pressure to think, speak, or act according to the concepts, language, or norms of gender ideology, which is exactly what landed Enoch Burke in jail. ‘Nobody who enters the framework controlled by the apparatchiks is safe from being induced to move in a direction in which he did not intend to go’, Peeters writes. There is an alternative, she says, a narrower path, ‘with the abyss of compromise to the left and the wall of confrontation to the right’ — this being the path which affirms reality and the truth of who each of us is: ‘a person, man or woman, son or daughter of a loving father, created out of love and for love.’
This is the path which the Burke family have chosen to take, knowing full well that they were running the risk of encountering twisted political grifters, purchased judges, vile calumniators posing as journalists, and many other forms of evildoer.
The Burkes have the stamp of old Christian Europe, in a time when the churches — as they remind us — have capitulated to the evildoers. They have individual consciences, but also a common one, and it is clear and strong, like a divining rod that twitches in the presence of evil.
They confront an ideology that itself confronts human reason, age-old understandings, common sense and the facts of our own bodies as we have known them all our lives. As Marguerite A. Peeters explains, transgenderism is in part a postmodern attack on what is called ‘binarism’ — here, man and woman — which has been trumped up into some kind of conspiracy against minorities and people of eccentric sexual appetites and inclinations.
‘Postmoderns,’ she writes, ‘created the concept of binarism to characterize relations between individuals, societies, and the components of nature which they consider to be unjust and arbitrary relations of power and domination . . . they aim to “deconstruct” “binary relations” by abolishing the “identity boundaries” that they create.’ [Citations from The Gender Revolution are borrowed from a recent review of the undated edition in Humanum magazine, by M.S. Ormianin.]
This is what the Irish judiciary have involved themselves in by jailing Enoch Burke, offering themselves as volunteers to the death-cult. They have picked on the wrong man, or one of the wrong men, with their progressive pretensions and their vicious malevolence. What the Irish establishment has failed to understand about the Burkes is their adherence to principle, something long lost to Irish politics, media, jurisprudence and even religions.
The Burkes are ‘extremists’, so the authorities suggest. In a sense they are correct. In the broken country that Ireland has become — muted, lockjawed by fear of even thinking something unapproved — the Burkes would never have been heard of were it not for their tendency to go all the way.
They are as though an emblematic Irish family of the kind that is most anathematised by the Creeps. They exhibit all the qualifying symptoms for the mission they have undertaken, each with a certain degree of excess: excess of religiosity, excess of courage, excess of uncompromising, excess of certitude. The excesses, as always, are essential to take them to the battlefield, but their emblematic natures will emerge in time (as with Pearse, Clarke et al), when the moment is right. At that moment, it will become clear to almost anyone that the Burkes have taken possession of the franchise of Ireland’s salvation. In the end, almost everyone will follow them — not all the way into their ‘necessary excesses’, but in principle and in gratitude, and with a fund of hope that will be self-fufilling.
‘In their hearts of hearts, most people look at Enoch Burke and see someone they admire and respect, but the culture that has been generated by RTÉ, and as you say by the RTÉ Canteen, is pushing it in the opposite direction, with some minor success. That’s only because that’s the way mobs work, but it’s like . . . you know, somebody will one day say to somebody else, “Well, actually, I quite like Enoch Burke. I admire him.” And then everybody will say, “Well, actually I do as well!” That’s coming.’ — John Waters
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