I was a young seminary student, entering my second year of studies in 2002. That fall, I was enrolled in an ethics class taught by one of my favorite professors, Dr. Harold O. J. Brown. I was particularly excited about that class with Dr. Brown. Since Dr. Brown had helped found the evangelical pro-life movement[1] and (to this day) is one of the most intelligent men I’ve ever met, I knew that a course on ethics would be one of his best classes. Before the class started, I purchased all the books on the syllabus, including The Camp of the Saints.[2] I was unfamiliar with the book, and we didn’t (to my recall) discuss it in class. At that time, I didn’t know three things. First, I didn’t know that Jean Raspail’s novel would become one of the most contentious books in the immigration debates starting in the late 2010s. Second, I didn’t know that Dr. Brown had long considered the value of that book in understanding global shifts in immigration. Two years earlier, on the topic of globalization and the family, Dr. Brown wrote, “When I think of globalization, I think of something more like Jean Raspail’s Camp of the Saints, in which the building pressure of the impoverished millions of East Asia and the cowardly indecisiveness of the rich nations of Europe lead not to universal prosperity but to worldwide misery.”[3] Third, I didn’t know why Dr. Brown assigned a book to seminary students that wasn’t discussed directly in class. Why would he do that?
Dr. Harold O.J. Brown (1933–2007)
We can’t answer that question without first discussing who the man—Dr. Harold O.J.
Brown—was. Dr. Brown earned four degrees from Harvard College and Harvard Divinity School: an A.B., a B.D., a Th.M., and a Ph.D. in Reformation ecclesiology, in addition to serving as a Harvard teaching fellow (1961–1965) and as an oarsman on a championship-winning Harvard crew.[4] He wasn’t just a scholar; he was also a minister, ordained in the Congregational Church and the Evangelical-Reformed Church in Switzerland. However, his work did not end as a pastor-theologian.
He was also an author and organizer of Christian political action. Dr. Brown’s most popular books were Heresies and The Sensate Culture. He wrote for and edited numerous journals and magazines, including Christianity Today[5] and the Religion and Society Report[6], and Chronicles. A lifelong advocate for the unborn and opponent of abortion, Brown also co-founded the Christian Action Council (what would become Care Net) in 1975 along with Francis Schaeffer and Dr. C. Everett Koop.[7] For the purposes of this essay, Dr. Brown’s bona fides show that he was an incredibly gifted scholar, pastor, Reformed theologian, professor, and Christian activist, undeniably committed to the sanctity of life and the protection of the dignity of all people.
The Sensate Culture
Because my first exposure to Raspail’s controversial work was through my academic relationship with Dr. Brown, it would be helpful to place Raspail’s major theme—unrestricted mass immigration—in Dr. Brown’s own thinking on that topic. We see this most clearly in Dr. Brown’s book, The Sensate Culture. Brown believed that “American immigration policies after World War II brought in an influx of Asians and Middle Easterners, adherents of non-Western religions. Instead of seeking their harmonious integration into Western culture—something that most of them want—America at the end of the twentieth century is self-critical, ashamed of its history, and at the ready to welcome a kind of cultural pandemonium under the slogans ‘pluralism’ and ‘multiculturalism.’”[8] Brown’s concern was distinctively for the preservation of Christianity; he saw mass immigration as a dire challenge to the Western church. In that book, Brown is explicitly drawing on the work of Pitirim Sorokin, who summarized civilizational growth and decline in three progressive stages: ideational, idealistic, and sensate.[9]
These three concepts describe, in Brown and Sorokin’s thinking, a “supersystem” of phases through which civilizations pass. They intend to describe how a society balances the twin social desires of pursuing high principles and indulging in the attractions and pleasures of the sensual world. In the ideational phase, a civilization actively rejects sensual pleasures and short-term goals to preserve communal high principles through societal self-control. In phase two, the idealistic phase, the civilization still values spiritual truth and civic values most, but also begins to grow in its appreciation of, and indulgence in, the pleasures of the sensory and material world. The last phase, the sensate phase, marks an abandonment of spiritual or national values and principles in favor of the open and self-indulgent pursuit of sensual and material pleasures.[10] Brown agreed with Sorokin, believing America was in the final stage, the sensate stage.
Brown also shared Sorokin’s belief that there was still hope if action was taken, which was a major reason Brown wrote The Sensate Culture. And far from desiring to save Western culture (and Christianity) at the expense of the rest of the world, Brown saw that preserving Western Christianity was the best way for the rest of the world to benefit. The alternative, Brown warned, was that “instead of the benefits of science, industry, education, and wealth being expanded to spread around the globe, the starvation, sickness, and ignorance of the poorest nations overflow the world.”[11] Taken in this light, we can see how The Camp of the Saints would be a novelistic and dystopian version of what Brown hoped would not happen. But also, Dr. Brown was explicitly working for the Christian good of the world rather than denigrating one culture over another for ulterior social or political reasons.
The Camp of the Saints Synopsis
As for the plot of the novel itself, the story opens on Easter Sunday evening,[12] as a retired professor of literature watches a decrepit fleet of roughly a hundred ships ground itself on the southern French coast. Aboard those ships are some 800,000 survivors of a winding voyage from the Ganges. The novel’s first death is not a migrant’s doing: a young French radical climbs to the professor’s house to announce the old world’s end along with the certain destruction of the professor’s villa (and civilization) just before the professor shoots him. The rest of the story unfolds in flashback. The fleet forms in Calcutta and is refused entry by nation after nation, including those (notably) of the Third World, before turning toward Europe. France, meanwhile, is conquered by words and its own “cowardly indecisiveness.”[13] Journalists, politicians, and apostate clergy compete to moralize surrender, while the few voices bold enough to speak out are shouted down. In the climactic scene, the president cannot bring himself to order the army to fire and tells the soldiers to follow their consciences, and the army dissolves. A remnant of twenty— nineteen Frenchmen and one Indian—makes a last stand at a hilltop village, until the new regime annihilates it by airstrike. Revelation 20:9, the source of the novel’s title, is enacted with no fire from heaven.[14]
The Strange Publication History
Despite how critics view him now, Raspail was known for most of his career as an accomplished and decorated novelist, explorer, travel writer, and author of some forty books. He was honored by the French literary establishment repeatedly, receiving prestigious awards after the first publication of The Camp of the Saints, including the Académie française awarding him its Grand prix du roman in 1981 for Moi, Antoine de Tounens, roi de Patagonie and its Grand prix de littérature for his life’s work in 2003,[15] the same year France made him an Officer of the Legion of Honor.[16]
The Camp of the Saints itself received serious engagement from its first appearance in English in 1975 by Scribner. Jeffrey Hart defended it in National Review in 1975; the Atlantic Monthly made its demographic question the subject of a December 1994 cover story; and William F. Buckley Jr. called it “a great novel” in 2004.[17] But after a limited release second edition in 1994–1995, it went out of print because in part because of public pressure and accusations of racism. For decades, The Camp of the Saints was out of print in the English-speaking world.
Back across the Atlantic, a legal change radically affected the public availability of The Camp of the Saints. In France, the legal framework governing print publications changed significantly. Raspail observed in 2011 that the restrictive speech statutes enacted after his work’s publication—the Gayssot (1990), Lellouche (2003), and Perben (2004) laws—would expose the novel to prosecution on dozens of counts and make it “unpublishable, at least without severe amputations.”[18]
And yet, the book continued to gain pockets of notoriety and popularity, both with French and English speakers. In 2017, Political commentator Steve Bannon and French Political leader Marine Le Pen invoked it.[19] In 2019, leaked emails from years earlier showed White House adviser Stephen Miller recommending it to a Breitbart editor.[20] By the time Vauban Books issued a new authorized translation in 2025, the novel had become a book more denounced than read—Amazon briefly delisted the new edition in April 2026 before reversing course and calling the removal an “error.”[21] Books do not exist in a void. Understanding the legal, political, and social milieu surrounding a book and its potential for publication under various laws is vital information for assessing modern notions of how a book should be judged. This is especially true of The Camp of the Saints, a book which has now sold a staggering half a million copies in all of its various editions.[22]
Critical Reception
Some critics of The Camp of the Saints assume, based on brief excerpts, that the work is a condemnation of the impoverished Third World and any immigration. This could not be further from the author’s intention. Raspail’s condemnation is of the morally bankrupt and indecisive decadent West. The first killing in the book is of one Frenchman by another. The vast majority of individual characters in the book are Europeans, portrayed in nauseating detail as they equivocate, propagandize, lie, deceive, manipulate, and shirk any decision-making responsibility. In contrast to the sickening agency of a cast of individual European characters, Raspail portrays the migrants as a force of nature, a mass of deterministic fate. The only targeted killing by the immigrants of a Frenchman on French soil is committed by the armada leader against Dio,[23] a Western collaborator with the armada. Among the last twenty holdouts against the encroaching horde, Raspail includes a Frenchman of Indian descent,[24] reminding us that, in the novel, belonging is defined by loyalty and civilization rather than by the slouching acceptance of unchecked mass immigration. [Raspail’s work is a damning critique of a West that had reached a late and dangerous stage of development, a stage that Sorokin and Brown described in their work as “sensate.”
That Raspail’s main thesis is a condemnation of the West does not make the book comfortable or absolve Raspail from biblical critique in his description of the immigrants and their practices. Many Christians and non-Christians have critiqued Raspail’s work as racist[25] or nationalistic.[26] Some critique is necessary given that Raspail’s satirization is asymmetrical in its application—the West satirized morally; the Third World (Indian) satirized physically. Satire in physical description dehumanizes in ways that moral satire does not. The doctrine of the imago Dei is a crucial component of a Reformed anthropology. Every migrant, every person in the most degenerate of states, is made in the image of God (Gen. 1:27; Lev. 19:33–34), worthy of dignity and the opportunity to hear the gospel of Jesus Christ unto repentance and faith. At times, Raspail’s narrative devolves into the kind of dehumanizing rhetoric and crude description that any Christian should reject.[27] Additionally, Raspail himself, in a 1982 afterword,[28] wrote that “the proliferation of other races dooms our race, my race, irretrievably to extinction”—a sentence this reviewer will not defend, whatever allowance is made for an older French usage in which race meant something nearer to people or nation. Nor does the book’s adoption by white nationalists settle its meaning—a work’s worst readers are not its interpreters. Christians read Raspail as Brown read Sorokin: sifting, testing, holding fast what is good (1 Thess. 5:21).
Biblical Synthesis
For biblical grounding on how to think about using Raspail’s work, Paul’s words in Titus 1:10–13 are instructive. There Paul writes to Titus (a pastor in Crete),
For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. One of the Cretans, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith.
There are three things noteworthy in these verses. First, Paul makes a blunt statement about Cretan culture. As Dr. Brown taught us in class: all cultures, like all men, are totally depraved, some more than others, and none of them utterly depraved. Paul gives clear warrant for us to make biblical and moral judgments about individual people groups with the ultimate hope that the Christians who come out of those cultures will reject the sinful and degenerate practices of their culture and walk in new life.
Second, Paul makes this blunt and unflattering statement about the Cretans through a pagan philosopher (Epimenides) and concludes the quote with his own unequivocal “this testimony is true.” Christians can and should claim all truth as God’s truth, wherever it is found. Calvin keenly wrote about this passage: “All truth is from God; and consequently, if wicked men have said anything that is true and just, we ought not to reject it; for it has come from God. Besides, all things are of God; and, therefore, why should it not be lawful to dedicate to his glory everything that can properly be employed for such a purpose?”[29] In this way, Christians should not reject truth from Raspail or anyone else just because there are flaws (even serious ones) in the source of that truth. Calvin, in that same passage, even goes on to say that only a superstitious person would make the error of not borrowing anything from pagans.
Third, Paul’s counsel to Titus was to pastor the Cretans. Paul does not describe the Cretans’ degeneracy in a way that suggests they are unreachable. Paul does not counsel Titus to leave his calling. Paul calls Titus to an enduring and faithful ministry as a missionary to reach the inhabitants of Crete. In this way, we can oppose unchecked mass immigration and labor diligently to reach the very immigrants that we would bar from immigration into our country. These things are not, in any way, contradictory, nor should they be. This twin desire—a godly national self-preservation combined with missionary zeal—led Reformed theologians to develop a robust theology of the nations.
Globalization Versus The Order of Love
The Bible is clear that God’s intention for humanity was that men would gather into distinct groups and form nations.[30] The key verse for a doctrine of the nations is Acts 17:26–27 —“And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us.”[31] The Bible does not have a category for an undifferentiated mass of individual humans, even as it teaches that all nations are under the judgment of God to some degree, with nations being penultimate to the Church. Harold O. J. Brown himself draws two conclusions (in the same essay in which he quotes Raspail) on this biblical doctrine.[32]
First, Brown rightly sees globalization as a major threat to the church and societal cohesion. He compares different theories of societal structuring. One theory, which he rejects, is a top-down administration, advocated by Jean Bodin, in which the state makes unilateral decisions for the atomistic individuals who comprise the nation—much like the government that Raspail describes in The Camp of the Saints. Instead, Brown affirms Althusius’s view in his Politica that society is built from the bottom up through covenanted communities—families, churches, localities, etc. Brown’s conclusion, based on Althusius’s Politica, is that:
The effective guarantees of freedom and dignity, with which, according to the American Declaration of Independence, we have been endowed by our Creator, do not derive from the State or its Constitution, if it has one. They come from the Creator, but they must be maintained, if they are to survive, by the presence of intermediate institutions, institutions whose members are committed to each other and to each other’s welfare.[33] It is Brown’s view that topdown globalization will lead to poor, and potentially dire, decisions for nations that reject a biblical (Althusian) political theology.
Second, Brown argues for the Augustinian/Thomist[34] doctrine of the ordo amoris, which he grounds in 1 Peter 2:17, “Honor everyone. Love the brotherhood. Fear God. Honor the emperor.” While honor is commended for everyone, there is a special love that is reserved specifically for other Christians. In 1 Timothy 5:8, the one who does not provide for his own family is worse than a non-believer, which further indicates a priority of love for family over non-family. Raspail’s dystopian work serves as an illustration of what follows when the biblical paradigm for nations, immigration, and national sovereignty is abandoned.
Syncretism of the Masses
A further theme the novel develops is that when a predominantly Christian nation equivocates on unchecked mass immigration (through disordered loves), the resulting vacuum lets syncretism and the open rejection of Christianity take hold. This theme runs throughout the book. Raspail stages the West’s spiritual capitulation as a mock-Passion. At one place, an advocate for the armada says about the landing in France that, “It seems it’s Easter today. . . . There are a million Christs on these boats who will rise from the dead tomorrow morning.”34 At another place, one of the leaders of the immigrant armada speaks to the masses, saying,
Buddha and Allah . . . Shiva, Vishna, Garuda, Ganesh, Krishna, Parvati, Indra, Durga, Surya, Bhairava, Ravana, Kali . . . All met and set off to visit the little god of the Christians. They removed him from his cross. They wiped his face. They nursed him with their sacred balms, healed him. And then they sat him among themselves, greeted him, and said: ‘You now owe us your life. What are you going to give us in return?’[35]
Syncretism and the view that all religions are legitimate routes to God have been heresies the Christian Church has confronted for centuries. A liberal and liberalizing apostate Christian West holds many of these same views and justifies them by claiming empathy for impoverished foreigners.[36] Mass immigration does not create these views so much as accelerate their triumph in a culture that has for centuries been majority Christian. Thomas Colsy draws this very point from Raspail’s work, writing, “Suicidal empathy, [Raspail] shows, must be abandoned before Christendom, and our homes, are forfeited.”[37] Whether we draw from Althusius’s political theology or Augustine’s ordo amoris, we have ample evidence that disordered national immigration policy or disordered loves have terrible and deleterious consequences for the Church and her mission.
The Camp of America
As America enters its 251st year, Raspail’s novel poses the question beneath every immigration statistic: whether a nation ashamed of its Protestant Christian inheritance can survive contact with peoples who are not ashamed of theirs. America has indeed accepted immigrants throughout her national history. What is new is a national self-loathing rooted in an embarrassment or rejection of the Christianity that has been foundational to our nation for a quarter of a millennium. What Brown saw coming is here. The individual characters of The Camp of the Saints are alive and well—equivocating politicians, misguided clergy, manipulative journalists, and loud activists—only now cast as modern Americans rather than Frenchmen. But far from despair, Brown, Sorokin, and Raspail would call our times desperate—but not without hope. It may be that clarity brings conviction and courage for change.
But what is the average American Christian to do? Brown and Raspail had similar recommendations. Raspail predicted the potential for smaller communities to provide solidarity and determined resistance through a recommitment to a shared national history and religion. As a Roman Catholic, Raspail hoped for a community that “will rely on its families, its birthrate, its survival endogamy, its schools, its parallel networks of solidarity and security, perhaps even its geographical zones, its portions of territory, its places of safety, and, why not, its Christian and (with a bit of luck, if the glue holds) Catholic faith.”[38] Brown, thoroughly Protestant and Reformed in his convictions, would recommend an Althusian approach of establishing strong covenanted communities beginning with the Christian family, rising to include local churches, and then local governments.
What is most important is a gratitude to God for both biblical convictions and the Protestant national history that is a gift of God to America. American Christians should embrace their heritage, reject obligate unchecked mass immigration (even when couched with words like “diversity” and “multi-culturalism”), hold biblically informed positions on immigrants and political theology, and work diligently to reach the nations with the gospel of Jesus. None of these things are in contradistinction to one another. And part of this reinstatement of American Protestant courage may be reading The Camp of the Saints. Do I recommend it for everyone? No. Do I recommend it to Christians who are attempting to think through the complex issues of immigration? Yes. Do I recommend it to pastors and elders who will need to teach and preach what the Bible says on these matters, as they make application to our current national moment? Unequivocally, yes.
Conclusion
I remain indebted to Dr. Brown for his care in educating me, even as I reflect on a novel he introduced me to. The answer to my original question—“Why would Dr. Brown assign this book that wasn’t discussed in class?”—is that in the overall biblical frame of what Dr. Brown was teaching us about ethics, political theology, current issues, future issues, and how to pastor in all of it, Raspail’s book served as an illustration, pressing home the importance of having rooted biblical opinions on immigration and the potential outcomes if you don’t. Dr. Brown never intended us to read the book in a vacuum. The whole didactic frame of what he taught us prepared us to use The Camp of the Saints as a diagnostic of the failing sensate culture of the West we were living through. It was a masterful syllabus decision. He provided us with a novelistic foil to the Althusian political theology and biblical ordo amoris principles he was teaching us. He prepared us, as future pastors, to both assert a political theology that preserves the self-determination of God-ordained nations and stoke our missionary zeal to reach all the nations with the gospel of Christ.
Endnotes
Matthew Miller, “How the Evangelical Church Awoke to the Abortion Issue: The Convergent Labors of Harold O. J. Brown, Francis Schaeffer, and C. Everett Koop,” Reformation21, March 4, 2013, https://www.reformation21.org/featured/how-the-evangelical-church-awoke-to-theabortion-issue-the-convergent-labors-of.php. ↑
- Jean Raspail, The Camp of the Saints, trans. Norman Shapiro (The Social Contract Press, 1995) author’s copy, flyleaf inscription: “August 22, 2002, Dr. Brown’s ethics course.” ↑
Harold O. J. Brown, “Breaking the Ties That Bind: Globalization & the Family,” Touchstone: A Journal of Mere Christianity 13, no. 9 (November 2000), https://www.touchstonemag.com. A slightly edited version of a paper delivered at the World Congress of Families II, Geneva, November 1999. ↑
John D. Woodbridge, “Harold O.J. Brown (1933–2007),” First Things, July 10, 2007, https:// firstthings.com. ↑
Dr. Brown wrote the lead editorial for Christianity Today on the legalization of abortion following the Roe v. Wade decision. Harold O. J. Brown, “Abortion and the Court,” Christianity Today, February 16, 1973. ↑
Aaron D. Wolf, “Evangelical Theologian,” Chronicles, September 1, 2007, https:// chroniclesmagazine.org. ↑
Maria McFadden Maffucci, “Heroes of the Foundation,” The Human Life Review, n.d., accessed July 7, 2026, https://humanlifereview.com. ↑
Harold O. J. Brown, The Sensate Culture (Word, 1996), 2. ↑
Brown, The Sensate Culture, 9. Citing Pitirim A. Sorokin, The Crisis of Our Age (E. P. Dutton, 1941). ↑
Brown, The Sensate Culture, 9–10. ↑
Brown, “Breaking the Ties That Bind.” ↑
Christian imagery and the motif of the immigrant invasion as an anti-Easter are repeated throughout. ↑
Brown, “Breaking the Ties That Bind.” ↑
“And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.” (Revelation 20:7–10) ↑
“Jean Raspail,” Académie française, accessed July 9, 2026, https://www.academie-francaise.fr ↑
“Jean Raspail, officier de la Légion d’honneur.” Le Figaro, Carnet du Jour, June 13, 2020. https://carnetdujour.lefigaro.fr. ↑
Jeffrey Hart, “Raspail’s Superb Scandal,” National Review, September 26, 1975; Matthew Connelly and Paul Kennedy, “Must It Be the Rest Against the West?” Atlantic Monthly 274, no. 6 (December 1994): 61–84; William F. Buckley Jr., “No Irish Need Apply,” National Review, July 23, 2004. ↑
Jean Raspail, The Camp of the Saints, trans. Ethan Rundell, intro. Nathan Pinkoski (Vauban Books, 2025), 33. ↑
Cécile Alduy, “What a 1973 French Novel Tells Us About Marine Le Pen, Steve Bannon and the Rise of the Populist Right,” Politico Magazine, April 23, 2017. ↑
“Stephen Miller’s Affinity for White Nationalism Revealed in Leaked Emails,” Southern Poverty Law Center, Hatewatch, November 12, 2019, https://www.splcenter.org. ↑
Vauban Books (@VaubanBooks), X, April 20, 2026, https://x.com ↑
David Sexton, “The 1973 novel that predicted the small boats,” The Times, September 25, 2025, https://www.thetimes.com. ↑
Raspail, The Camp of the Saints, 307. ↑
Raspail, The Camp of the Saints, 341. ↑
Corina Stan, “Invasion and Replacement Fantasies: Jean Raspail’s The Camp of the Saints and the French Far Right,” in The Palgrave Handbook of European Migration in Literature and Culture, ed. Corina Stan and Charlotte Sussman (Palgrave Macmillan, 2024), 37–59. ↑
“Racist Book, Camp of the Saints, Gains in Popularity,” Southern Poverty Law Center, March 21, 2001,
https://www.splcenter.org. ↑This is especially true of chapter 19, which Christian readers should strongly consider skipping and which, in all honesty, Raspail did not need to include in the way he did to make his point. At the same time, Raspail’s intent was not to titillate but to describe (and satirize through hyperbole) degeneracy. The Bible has uncomfortable passages that are included to highlight the grotesque nature of sin (Gen. 19:30–38; Judges 19:22–30; 2 Sam. 13:1–22). ↑
Jean Raspail, afterword (1982) to The Camp of the Saints, trans. Norman Shapiro (The Social Contract Press, 1995), n.p. ↑
John Calvin, Commentaries on the Epistles to Timothy, Titus, and Philemon, trans. William Pringle (Logos Bible Software, 2010), 300–301. ↑
For further exegetical work on whether “love the stranger” texts in the Bible advocate for open borders, see James K. Hoffmeier, The Immigration Crisis: Immigrants, Aliens, and the Bible (Crossway, 2009). Hoffmeier’s work is an excellent counter to works like M. Daniel Carroll R., Christians at the Border: Immigration, the Church, and the Bible, 2nd ed. (Brazos, 2013). ↑
See also Gen. 10–11; Deut. 32:8; Acts 2:5–11; Rev. 7:9; 21:24–26. ↑
Brown, “Breaking the Ties That Bind.” ↑
Brown, “Breaking the Ties That Bind.” ↑
Augustine, De doctrina christiana 1.27–28; Thomas Aquinas, Summa Theologiae II-II, q. 26. 34 Raspail, The Camp of the Saints, 60. ↑
Raspail, The Camp of the Saints, 81. ↑
The clergy of The Camp of the Saints display this exact behavior and beliefs. In the book, the clergy’s failure to address the issue of unchecked immigration is a major contributing factor to France’s fate. ↑
Thomas Colsy, “Raspail’s The Camp of the Saints: Suicidal Empathy Is Not Christian,” The Catholic Herald, January 21, 2026, accessed July 10, 2026, https://thecatholicherald.com. ↑
Raspail, “Big Other” in The Camp of the Saints, 48. ↑
