Like the others, this European Fellowship Forum was off to a slow start, and picked up as the day progressed.

Among the topics discussed: Marriage and adultery in the modern world; Questions from Job chapters 40 & 41 on the use of the term leviathan; the term "orthodoxy" (see ὄρθος, δόξα, ὀρθόδοξος), the meaning of the term and how the modern orthodox are really what we had termed loxidox (see λοξός, λοξίας), or skeliodox (see σκολιός); handling the accusations of being "racist" from family and friends, and why such accusations are even an issue; a discussion of Biblical verse and chapter divisions; the issue of race in the first century Christian work called The Shepherd of Hermas; the eternal spirit instilled in the Adamic man and the Holy Spirit of Yahweh God; examples of the importance of studying ancient manuscripts and other witnesses, such as the Dead Sea Scrolls; the Old Testament is Christian and Judaism is in the Talmud; Justin Martyr's accusation of Jews removing passages from Scripture; passages missing in the Masoretic Text but found in other sources; the promises of Adamic resurrection; loyalty to State or to some system rather than loyalty to God a phenomenon of ancient and modern times, in Judaea and in the nations of today; the opinion that centuries are necessary to breed a race or nation out of existence. Prospects of Christian Identity fellowship within local communities; consumerism in Germany compared to America; the context of the statement "His blood be on us and our children" found in the mouths of the Jews in Matthew chapter 27 (around 2:24:30); admonitions against fellowship with aliens or those who reject Christ, the necessity of having to deal with sinners; errors of older Christian Identity teachers which must be corrected before agreement among Identity Christians is possible, and more...   

On Genesis, Part 7: The Book of the Race of Adam

In our last presentation, The Blooming of Trees, we had seen and discussed the descendants of Cain and some of their characteristics and attitudes, and commented upon how the enemies of Christ had exhibited those same traits, according to Christ Himself in John chapter 8 and elsewhere. However the similarity in characteristics should indeed be expected, as Christ Himself had also informed His adversaries that they were descended from Cain, in Matthew chapter 23 and in Luke chapter 11, and that is something which the historical narrative presented in Scripture and in certain classical histories clearly substantiates. Christ had also attested that the tree is known by its fruit, and therefore we may ascertain that His adversaries were inherently evil due to the nature of their origin. That is the reason which Christ Himself had given for their wickedness, explaining to them that they had naturally behaved in the same manner as their father. This certainly also evokes the old adage, that the apple does not fall far from the tree.

That in turn had also led us to a discussion of the sin of the fallen angels as it is remembered in the Book of Enoch, from the edition of 1 Enoch which was translated from the Ethiopic manuscripts by R. H. Charles. Part of the motivation for that is the fact that in a very short time, Cain’s descendants had taken up some of the same occupations which were ascribed to the sin of the fallen angels, that they had taught men the use of metals and the creation of implements of war. Additionally, it is evident in the context of Genesis chapter 4 that Cain must have obtained a wife from outside, and the only evident source for such a wife would be those same fallen angels. But there I had also explained that we should not accept 1 Enoch itself as canon, because it seems to contain many interpolations and embellishments which have been interspersed with whatever may have been the original text, and even entire books of dubious value were inserted among its chapters. However 1 Enoch does reflect many of the things which are described in the fragments of Enoch literature which were found among the Dead Sea Scrolls, and by that we may have insight into the state of the wider world in which Adam had been created. As Paul of Tarsus had said in his first epistle to the Corinthians, “now we see through a mirror in riddles”, or as it is in the King James Version, “now we see through a glass darkly”. But even that is not an excuse to close our eyes and act blindly.

So where at the end of Genesis chapter 4 we began to read of the descendants of Adam and met with the statement that in the time of Enos, “he began to call on the name of the Lord God”, or that he hoped to call on the name of Yahweh, as it is in some Septuagint manuscripts, we conjectured that perhaps it was due to the conduct of the Nephilim that Enos had done this. Although it may be difficult to substantiate that conjecture, there must have been a reason for the statement, and we shall indeed see in Genesis chapter 6 that it was the Nephilim who ultimately led the children of Adam into sin once again, for which nearly the entire race was destroyed in a flood. Speaking of the Nephilim, those same passages of 1 Enoch which we had cited, in chapter 9 inform us that “8… they have gone to the daughters of men upon the earth, and have slept with the 9 women, and have defiled themselves, and revealed to them all kinds of sins. And the women have 10 borne giants, and the whole earth has thereby been filled with blood and unrighteousness.” So by that we know that the events which it is describing had indeed precipitated the flood of Noah.

On Genesis, Part 5: Truth and Consequences

Discussing Genesis chapter 3 and The Mourning After, which is a pun in reference to the consequences of the deceiving of Eve and the subsequent fall of Adam and the circumstances which they would suffer for their sin, we had seen three explicit statements which all acknowledge the fact that at the time when their punishment was announced, Eve had already been pregnant. These statements are found in verse 15 and the reference to the two seeds, in verse 16 where Yahweh God had then informed Eve of the sorrow of her conception, indicating that she had already conceived, and finally in verse 20 where we read that “Adam called his wife's name Eve; because she was the mother of all living.” In this last statement it is absolutely manifest that Adam must have understood the significance of the earlier statements made to both the Serpent and Eve, and therefore he had also acknowledged the fact that she had already conceived, for which reason he chose for her a name signifying that she was “the mother of all living.”

Perhaps one of the greatest barriers to a proper understanding of Scripture, or maybe what has really been the greatest historical psyop, are the chapter and verse divisions which were added to our Bibles in the 13th century. Although men have divided the Bible into sections in one scheme or another for centuries before that, and at least as early as the 4th century, the familiar chapter divisions are often not very well placed, and many of the verse divisions are nonsense, as they often even split sentences. Then the result of these artificial divisions is that countless Christians read one verse of Scripture, they draw conclusions from that one verse by which they then govern their very lives, and as they do so they generally ignore the wider context in which those particular verses are found. Often their conclusions are ignorant of, or even contrary to, what the Scripture is actually teaching, and even more ominously, they are contrary to the commandments of God. (The vision of Peter in Acts chapter 10 is a prominent example, since it actually has nothing to do with clean and unclean food.)

On Genesis, Part 3: Sustainable Plausibility

Here we shall continue our discussion of what we have described as the second creation account of Genesis, which is found in chapters 2 through 4, commencing with our commentary on Genesis chapter 3. As we have asserted in relation to the creation account of Genesis chapter 1, it serves to provide a basis for the foundation of a godly society. Then this second account, which begins with verse 4 of Genesis chapter 2, provides a basis for a godly family, which is the primary social unit of that godly society. Laying the foundation for a society of family, after Adam was commanded not to eat of the Tree of the Knowledge of Good and Evil it had also defined a proper marriage as he found that he had no suitable helpmate among all the beasts of creation. For that reason Eve was created, whereupon Adam himself had described a legitimate marriage as the union of a man with a woman of his own flesh and bone, a woman of his own kind or race, rather than of any of the other creatures in the garden.

Of course, Yahweh God had already foreseen the creation of woman, as it is declared in Genesis chapter 1 that “male and female created He them”, so Genesis chapter 2 further explains that creation process, which is not fully realized until the events come to pass which are described in Genesis chapter 5. Now, as this second creation account continues, it moves past the details of the creation of the Adamic man “male and female”, and begins to explain the reasons for the historic circumstances of man, who was initially created for the purpose of having dominion over the earth and everything in it, but who was quickly reduced to necessity, having to toil at hard labor in order to merely survive.

There are no anciently written narrative histories surviving the flood of Noah. So except for some rather fantastic pagan legends, the only viable records which we may have of our origins, if indeed we are of the race of men which is described as having descended from Adam in Genesis chapter 10, are these accounts of creation in Genesis. But neither are these accounts written as we may expect a history to be written today. Instead, they are parables, written in metaphors and allegories, and they contain some idioms which may no longer even be understood unless the meanings are elucidated where they appear in later books of Scripture. Then even being armed with an understanding of the allegories, very little of these creation accounts of Genesis can be properly and fully understood without the words of Christ in the Gospel and the Revelation. Furthermore, because the creation accounts in Genesis are written in allegory, the sustainable plausibility of any interpretation of these allegories must be verified consistently throughout the balance of Scripture. If later Scriptures uphold the interpretations, then they must be valid. But if later Scriptures explicitly contradict the interpretations, then they are not at all sustainable and they must be rejected as being invalid.

This recording has been appended to the Christogenea Saturdays program for January 27th, 2018. It merits this separate posting.

What if Jesus were descended from the Israelite tribe of Judah, as the Scripture says that He is? Well, of course He is, because the Scriptures do not lie. But what if the people known as Jews today were NOT of the tribe of Judah? Nor even of Benjamin or Levi? Then how could Jesus possibly be a Jew? The answer is easy, Jesus is not a Jew because the people known as Jews today are not of Judah. The Bible itself tells us this.

For this reason Jesus Himself told the church at Smyrna, in Revelation 2:9: "I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan."

Just in case that is not understood, Jesus also said to the church at Philadelphia, in Revelation 3:9: "Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee."

So according to Jesus Himself, the people calling themselves Jews at this time are not "real" Jews, meaning that they are not actually of the tribe of Judah. But how can that be? First, we will see that Paul of Tarsus agrees with Jesus, and the events which Luke recorded in Acts chapter 26 had actually transpired about 35 years before John recorded the Revelation.