Douglas Murray just sat across from Joe Rogan—a pot-smoking podcast pope for the spiritually numb—and offered, with all the eloquence of a dying empire, a lament for the West. Across from him sat an unbaptized high priest of confusion, puffing clouds of weed while nodding along to a narrative of civilizational suicide. Occasionally chiming in was their jester-in-residence: a comedian whose anti-Israel takes betray just how far the West has wandered from the God of Abraham.
It’s tempting to applaud Murray. He speaks in full paragraphs. He names things the Left fears to whisper. He’s posh, poised, and palpably aware that the world is collapsing. But let’s be clear: Douglas Murray is not the answer. He is Edom’s final spokesman, delivering a funeral sermon for a house already judged.
The irony is thick—Murray defends “Western values,” yet cannot name the source of those values. He sees the fruit rotting but won’t touch the root. The West was grafted into a covenant it never fully honored, and now, in its hubris, it tears itself apart. What Murray calls a “death cult” is, in Torat Edom, the unraveling of a counterfeit inheritance.
This review reads Murray’s Strange Death of Europe not through culture war nostalgia but through prophetic fire. His lament is accurate—but his vision ends in Edom, not Zion.
Introduction: The Civilizational Autopsy
Murray’s claim: Europe is committing suicide—culturally, demographically, and spiritually.
“Europe is committing suicide. Or at least its leaders have decided to commit suicide.” — The Strange Death of Europe, Introduction
Torat Edom’s reply: What Murray sees as cultural suicide is better interpreted as covenantal disinheritance—an Edomite trajectory. And with all the talk about Israel and Evil Hamas, he sure doesn’t understand religion or better revelation.
Europe, once grafted through Christendom, has become like Esau: full, wealthy, and weeping—but without true repentance (cf. Hebrews 12:16–17).
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Guilt Without Atonement: A New Ritual of Shame
Murray sees an unrelenting European guilt narrative—especially post-Holocaust, post-colonial guilt.
“Europe lost faith in its beliefs, traditions and legitimacy.” — Chapter 3
Torat Edom sees this as atonement dislocated from Torah—the sacrificial system has been replaced with public rituals of contrition, but no covenantal grounding (Leviticus 16, Isaiah 1:11–17).
Without a Day of Atonement (Yom Kippur), the West performs endless pseudo-atonements—apologies, reparations, cancelations.
Cf. Romans 10:2–3 – “zeal for God, but not according to knowledge…”
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Demographic Displacement as Prophetic Echo
Murray focuses heavily on migration and birthrates.
“We are importing people into a void.” — Chapter 5
The deeper problem: the void is theological, not merely cultural.
Torat Edom reframes this through Deuteronomy 32:21 – “They made Me jealous by what is not God… so I will make them jealous with those who are not a people.”
Migration is not simply policy—it is a divine rebuke to covenantal abandonment.
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Esau and the Crisis of Sonship
Esau-Edom embodies a Western theology of might without birthright.
Genesis 25:34: “So Esau despised his birthright.”
Obadiah 1:3: “The pride of your heart has deceived you…”
Murray names the decay, but cannot name the source: Edom has lost the Father’s voice.
Without Torah, Europe becomes the older brother—estranged, bitter, trying to preserve legacy without love (cf. Luke 15:25–32).
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Identity and Its Discontents: The Cult of Victimhood
Murray critiques the rise of identity politics, especially the sacredness of victim narratives.
“We have been taught to believe that it is racist to assert that people should be encouraged to integrate.” — Chapter 9
Torat Edom sees this as Edom’s inversion of signs—grace and inclusion were always through covenant (Genesis 17:12, Exodus 12:48), not sentiment or bloodline.
The biblical distinction between Ger Toshav and Eda is blurred in the modern state, replaced with “equality” that erases covenantal belonging.
Cf. Malachi 1:2–3 – “I have loved Jacob, but Esau I have hated…”
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Pagan Retrieval vs. Prophetic Inheritance
Murray’s remedy? A return to Enlightenment values, Western classics, and reasoned debate.
“We may need to look back to the Greeks and Romans…” — Chapter 11
But Torat Edom exposes this as nostalgic paganism—Edom seeking comfort in Edom, while Jerusalem burns.
Cf. Jeremiah 6:16 – “Ask for the ancient paths…”—but Murray looks to Athens, not Zion.
Pagan retrieval cannot resurrect covenant.
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Prophetic Witness and the Role of Israel
Murray rarely mentions the Jews or the covenant—his critique is post-Christian but never truly theological.
Torat Edom asserts: the West’s true health lies in recognizing the oracles of God (cf. Romans 3:1–2) and returning to the covenant through the Jewish Messiah.
The preservation of the authoritative Matthew 23:1, 2 “ Obey the Pharisees for they sit in the seat of Moses…” Jewish Pacifist (Not Poltical Zionist) people is not merely cultural but eschatological: a witness against the death cult of abstraction and forgetfulness.
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Beyond Suicide—Toward Revelation
Murray rightly mourns the death, but he cannot proclaim resurrection.
The only path forward is not cultural revitalization but covenantal return—a tikkun (repair) grounded in divine inheritance.
Obadiah 1:21: “Saviors will ascend Mount Zion to judge Mount Esau, and the kingdom will be the Lord’s.”
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Conclusion: Europe, Israel, and the Death Cult of Moral Reversal
In The Strange Death of Europe, Douglas Murray paints a bleak picture of a continent unraveling under the weight of immigration, cultural self-loathing, and post-Christian decay. Yet buried beneath his defense of “Western values” is a revealing silence:
In The Strange Death of Europe, Douglas Murray paints a bleak picture of a continent unraveling under the weight of immigration, cultural self-loathing, and post-Christian decay. Yet buried beneath his defense of “Western values” is a revealing silence:
True Israel, the covenantal root of the West’s moral grammar, is treated as a political afterthought rather than a theological cornerstone. While Murray opposes Islamism, including Hamas—a U.S. and EU-designated terrorist organization—his framework still clings to Enlightenment categories, not prophetic ones.
He diagnoses Europe’s embrace of moral inversion but cannot name its spiritual cause: the rejection of Israel as the bearer of divine oracles (Romans 3:2). In Torat Edom, this is not just decay—it is the judgment of Esau, who sides with Amalek when Zion suffers.
