Last Sunday, David French uncovered the cause of the Russian military’s less than juggernaut performance in Ukraine: It was “a Christian Nationalist Military Defeat”.
That Vladimir Putin is, as Mr. French puts it, “the world’s most powerful Christian nationalist” is certainly a tenable position. However one defines the term, Christian nationalists don’t occupy many leadership posts outside of neo-ultramontane chat rooms, so he has few rivals for “most powerful”. His declared desire to redeem as much as possible of the territory that Russia “lost” at the breakup of the Soviet Union and his many expostulations on Russia’s rightful place in the hierarchy of states certainly mark him as a nationalist. As for “Christian”, ever since coming to power two decades ago, he has labored, with considerable, though not complete, success, to enlist the Russian Orthodox Church as a supporter of his regime (and to redefine the Soviet Union as a covert buttress of Orthodoxy). A striking symbol of the State-Church alliance is the recently dedicated Cathedral of the Armed Forces.
Also tenable, and looking more so every day, is Mr. French’s description of how the war that Putin launched against Ukraine is going:
An incompetent army has raped, looted, and murdered its way across the Ukrainian countryside. Even its elite units lie in shattered ruins outside key Ukrainian cities, and a Ukrainian counterattack is breaking the Russian line. While the Russian elite cries for “holy war” in front of a listless crowd of state employees, the men who would be holy warriors run for the border, eager to escape conscription by any means possible.
The French connection (pardonnez-moi) is that Tsar Vladimir’s Christian nationalism led directly to his country’s military failure. That is a pure post hoc ergo propter hoc argument, whose aim isn’t to explain what is happening in Ukraine but to bolster Mr. French’s pacifist position in America’s current kulturkampf.
The Russian armed forces, already deteriorating in the twilight of the Soviet era, collapsed along with the rest of the communist tyranny, leaving behind “a shambles of an army and a totally confused military doctrine” that the inept reformers of the 1990’s were unable to rebuild. After the ill-managed war against Georgia in 2008, Putin embarked on serious military reform. Many observers saw it as a success. In November 2020, The Economist, that reliable disseminator of unbaked elite opinions, proclaimed, “Russian military forces dazzle after a decade of reform”. Some people are dazzled by gaslight.
When it became evident that Russia wasn’t going to roll over the lightly regarded Ukrainian army, Sir Antony Beevor, a military historian of some repute (and who has the distinction of having had his books banned at various times in both Russia and Ukraine), examined the flaws in Putin’s “dazzling” reform: Russia had constructed a force to refight the Great Patriotic War, oblivious to developments since 1945. It was hardly the first army to cling to the obsolete ways of the past. Nothing in Sir Antony’s analysis even hints that any ideology, much less “Christian nationalism”, was at the root of the failure.
Nor, for that matter, did a writer who, by an incredible coincidence, is also named “David French”. That David French, writing after the first week of the war, attributed the early Russian setbacks to operational planning that –
minimized Russian strengths and maximized Russian weaknesses, apparently in service of a strategy that seems to have been predicated on a catastrophic intelligence failure. Russia seems to have believed that Ukraine would collapse. It didn’t begin its invasion with a truly intense aerial or artillery bombardment because it didn’t think that would be necessary. Why destroy a city you intend to almost immediately control? Why risk inflaming Ukrainian (and world) opinion when you’d be presenting the international community with a fait accompli – something like the Crimean takeover, except on a national scale?
And the other Mr. French concluded with a warning that Russia could recover, that its failure was adventitious rather than systemic:
But for all of the stories of Russian failure, here is the very bad news: Russia will far more likely respond to battlefield setbacks the way it traditionally has – with overwhelming firepower – than by seeking peace. The history of warfare (including the history of Russian warfare) is replete with examples of early failures and terrible command decisions. But armies tend to be learning organisms. If the fight doesn’t go as they expect, they adjust tactics.
What one French didn’t see at all, the other touts as central and decisive, apparently in service of a strategy of finding a point of contact between the reviled, unsuccessful Tsar Vladimir and Mr. French’s own intellectual adversaries, on the strength of which he can make the latter guilty by association with the former.
The point of contact is opposition to the “woke” campaign to refashion human nature, an opposition to which Mr. French attaches the label “the modern Christian nationalist project”. He identifies four “salient characteristics” of this project, consisting of a premise and three tactics.
The allegedly Christian nationalist premise is “that modern ‘wokeism’ or the ‘globalist’ uniparty has not only seized absolute control of every key cultural and economic institution, it also aims to wipe out the church and destroy traditional Christian civilization”. The “Christian nationalist project” would, according to Mr. French, respond to “this existential threat” by relying on “government force”, inculcating the government with “a specific allegedly Christian moral vision” and dispensing with concern for individual moral character, which is viewed as “an impediment to necessary political victory”.
Now, I agree with Mr. French that those tactics have nothing to recommend them. I do not, as it happens, see any sign that they are the favored weapons of real-world opponents of wokeness, who, unlike denizens of the neo-ultramontane chat rooms, rely on “government force” to this extent only: that public schools should not indoctrinate students with hatred of their country and civilization or try to sexualize children, that the law should not condone the killing of unborn infants or the mutilation of adolescents, and that traditional families should be supported rather than undermined by government policy. That may be a “Christian moral vision”, but it is a vision that, until about ten minutes before this morning, was the common moral vision of almost all of mankind.
The key issue is not the tactics but the premise. Russian propaganda castigates woke culture. To Mr. French, it is scandalous that conservatives agree with Vladimir Putin to that extent. For instance, he criticizes Rod Dreher for “prais[ing] a Putin speech that attacked western ‘cancel culture’ and gender ideologies with these words [Dreher’s, not Putin’s]”:
Whatever else you think of him, Putin is telling the God’s honest truth here.
See, this is the thing. Putin, Orban, and all the illiberal leaders that our baizuocracy loves to hate are all completely clear and completely correct on the society-destroying nature of wokeness and postliberal leftism. (Emphasis in original.)
I note two points: First, Rod Dreher is about as far from an advocate of reliance on government power as one can get. His best known book urges Christians to separate themselves from secular society and build countercultural institutions independent of the state.
Second, does Mr. French deny “the society-destroying nature of wokeness and postliberal leftism”? The Woke vanguard certainly talks and acts as if it “aims to wipe out the church and destroy traditional Christian civilization”. Is it so terrible to pay them the compliment of assuming that they mean what they say?
Another of Mr. French’s “Christian nationalists” is Jordan Peterson, whose connection with Christianity is tenuous and with nationalism nonexistent but who is a vocal critic of wokeness. So far as I can discern, he opposes government imposition of values and has never suggested that good character should be subordinated to political victory.
In short, Mr. French’s essay amounts to an ad hominem assault on the proposition that wokeness is a danger to society, not a useful criticism of anti-woke tactics. In fact, by directing his fire at the premise of anti-wokeness, he makes it likely that budding neo-ultramontanes will wave aside his tactical advice.
It is possible to agree with someone, including Vladimir Putin, about the dangers of wokeness without otherwise embracing him. Putin is no exemplar of Christian principles or practice (his speeches are antithetical to the Sermon on the Mount, he assassinates opposition politicians and journalists, and he lives with a concubine on whom he has showered riches stolen from the Russian treasury), but even he has no truck with the fashionable pseudo-theology that now confronts Western civilization. Concurring with him on one thing, even one big thing, doesn’t entail being a Putinist, much less a follower of “Christian nationalism”.
Defenders of civilization would be ill-advised, putting it mildly, to adopt the methods of the ex-KGB clique that currently dominates Russia, which share much with the methods of distributed totalitarianism’s “cancel culture”. But they would be disastrously wrong to abandon the fight out of distaste for unsavory figures who have shown up on the same side.
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