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Berlin’s queer commissioner Alfonso Pantisano responded to an Islamist assault on a Pride parade by folding the attackers into the same category as conservative Christians and nationalists. He thereby transformed the actual perpetrators of violence into mere variations of the domestic enemy he already hunts.
The maneuver is not confusion but deliberate redefinition. By labeling the crescent-bearing assailants conservative, Pantisano preserves the narrative that the only genuine threat to the new moral order comes from within the historic European peoples rather than from the imported populations that openly reject that order.
This inversion traces its lineage to the long war between the City of God and the City of Man. When the Ottoman host stood at the gates of Vienna in 1683, the defenders knew the difference between the household order of Christendom and the foreign law that sought its overthrow. Today’s managerial priesthood erases that memory so that the same foreign law may advance under the banner of tolerance.
The governing principle violated here is the Augustinian distinction between the two cities. One builds upon ordered authority, fatherhood, and the creedal inheritance; the other dissolves those structures in the name of appetite or conquest. Pantisano’s taxonomy serves the dissolution by shielding the conqueror and striking the defender.
Scripture and the undivided creeds name the household as the first sphere of stewardship under God. When a civil official equates those who uphold that sphere with those who stone its inhabitants, he does not merely err; he places the authority of the state in service of the earthly city’s oldest enemy.
The faithful remnant cannot treat this redefinition as rhetorical excess. It is the ideological preparation for further demographic replacement and the legal marginalization of any household that refuses the new sacraments of the regime.
European peoples must therefore recover the older categories of friend and foe. They must name the attack as an act of the foreign city, refuse the commissioner’s false equivalence, and rebuild the institutions that once kept both mammon and the crescent at bay.
That recovery begins with the refusal to accept any official who equates the defense of Christian order with the agents of its destruction.
