March 2016

The Jews in Europe: The Converso Problem and the Inquisition, Part 1

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The Jews in Europe: The Converso Problem and the Inquisition, Part 1

Over these last several months we have spent a lot of time discussing the early years of the Reformation relative to the life of Martin Luther. Discussing things such as the rise of humanism in Germany and the Reuchlin affair, as well as the fact that the support of humanists was crucial to the success of Luther’s cause in the years after the Reuchlin affair, we had frequently stated that we wanted to better quantify the role of the Jews who were indeed operating behind the scenes of these events.

There were, of course, converso Jews who were operating out in the open, and they could do so because they were supposed converts. Presenting Martin Luther’s On the Jews and Their Lies, we discussed the many converso Jews whose writings Luther had studied, and whose arguments he had adopted and employed against religious Jews. So Martin Luther himself had gotten much of his theological understanding from the Jews. But, for an even more pertinent example, we had also pointed out how Johannes Pfefferkorn, one of the leading voices against Johannes Reuchlin, was himself a converso Jew who had taken it upon himself to assume the role of spokesman for those who were opposed to Reuchlin, stepping out in front of the more traditionally conservative Dominican monks. We hope to have made it apparent that the Dominican monks had a dispute with Reuchlin with or without Pfefferkorn, but the converso Jew nevertheless became the leading voice and agitator for action.

And the illustration of this Jewish proclivity for undermining and dividing Christendom through agitation is one of the primary motives behind the writing of the book, The Jewish Revolutionary Spirit and its Impact on World History, by E. Michael Jones. In his book, Jones has already researched and elucidated many aspects of the Jewish role in these significant events of Christian history. Therefore, we are persuaded that a presentation of some of Jones’ work will greatly augment what we have been presenting in our series on Martin Luther and the Reformation. But we are also persuaded that this will serve as a necessary prerequisite to our future presentations of the Protocols of the Learned Elders of Zion, which we had already hoped to resume, and which we plan to resume after we present some of the pertinent chapters from Jones’ book. We believe that these presentations will therefore enhance our understanding not only of the Reformation when we resume with our discussion of that, but also of the mentality and objectives of the authors of the Protocols themselves, as we have already demonstrated that the Protocols are certainly not mere forgeries.

Paul's Epistle to the Colossians Part 6: The Indwelling Word

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Paul's Epistle to the Colossians Part 6: The Indwelling Word

Presenting the last two segments of Paul’s epistle to the Colossians, we made digressions to discuss several things which Paul may not have addressed explicitly, but which certainly are related to Paul’s message. The first of these addressed substance pharisaism. There are many substance pharisees who seek to judge other men for partaking of things which Yahweh’s law does not proscribe. Some of these things are a part of Yahweh’s very creation, and therefore He provided them. So if our God provided them, and did not prohibit them in His law, how could we justify prohibiting them? How could we condemn men for using such substances? The truth is that we cannot justly prohibit our brethren from anything which the law of our God does not prohibit. If we do, then we imagine ourselves to be as gods, like the high priests that Paul had scathingly criticized in his second epistle to the Thessalonians. They were sitting in the temple of God, exalting themselves above everything that was truly godly, and imagined themselves to be as gods. When man makes his own laws rather than seeking to uphold Yahweh’s law, he becomes an idolater because he is certainly not God. Yahweh did not give men laws as a supplement to man’s law. Rather, He gave men laws to live by, and when they do, they are free of the tyranny of men.

Another sort of pharisaism which we addressed was word pharisaism. The word pharisees insist upon controlling the lexicons of others. So where Paul had advised at Ephesians 4:29, for instance, to “let no unwholesome word proceed from your mouth”, as one translation has it, they imagine that to refer to literal words rather than to lies, flattery, threats, provocations, ribaldry, statements which are actually damaging regardless of what sort of words are used to express them. Likewise, here in Colossians 3:8 Paul admonished against “filthy communications”, or as we would translate the phrase, “abusive language”, or perhaps “shameful language”. The shallow, Judaized denominational Christian imagines these passages to be talking about certain words when they are really admonishing men not to lie to one another, not to slander one another, not to blaspheme God, not to use flattery and deceit, or any of the other things which men say and do to one another whether they be done with language that is "nice" or "naughty". But these passages do not advocate word pharisaism.

Paul's Epistle to the Colossians Part 5: Bad Words and “Filthy Communications”

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Paul's Epistle to the Colossians Part 5: Bad Words and “Filthy Communications”

Thankfully, bad words and filthy communications are not all we have to discuss this evening, however we seem to constantly be confronted by what I can only call “word Pharisees”, and they certainly need to be addressed.

In our recent discussions of Colossians chapter 2, we had seen Paul of Tarsus assert that because the children of Israel were freed from the ordinances of the law by the sacrifice of Yahshua Christ, Christians should not seek to judge one another based on those ordinances. Therefore Paul said “no one must judge you in food and in drink, or in respect of feast or new month or of the Sabbaths.” Of course, Paul was not telling Christians to disregard the sabbaths and the feasts, which he had advised them elsewhere to observe. Rather, he must have meant that no one should judge them as to how they observe those things, and especially concerning all of the commandments of men that were added to God’s laws regulating them.

Christian Expectations

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Christogenea Saturdays, March 12th, 2016: Christian Expectations

Tonight we are going to present some Bible basics, and concerning this, all Identity Christians should be on the same page. However sadly, many are not. Tonight is going to be an evening where I repeat myself often, because I hope to present several different chapters from the scriptures which also repeat the same things. They can be summarized like this: that we as a people, the formerly Christian nations, are being tried by the enemies of our God, who has permitted this for our sins which He long ago had foreseen, and there is only one way out of this trial, and that is by the same path that has long ago been spelled out in Scripture. Should we really think that we can change things for the better with an election? The Scriptures tell us no such thing, and, in fact, indicate quite the opposite. We are never going to vote ourselves out of our current predicament, and the longer we try the worse it will get.

Paul's Epistle to the Colossians Part 4: Salvation is not by Legalism

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Paul's Epistle to the Colossians Part 4: Salvation is not by Legalism

Many Identity Christians profess to keep the laws of God, and for the most part they do. But then they adopt and intermingle a lot of their concepts of right and wrong from the greater society, or from their own personal judgment of things transpiring in society, good or bad, whereby they are really not following Yahweh’s law in the degree which they imagine. Of course, none of us follow it perfectly, and that is why we require the mercy which is found in Christ. But Yahweh’s law is much more than just church law. It is a schematic for the coming Kingdom of Heaven, and Christians should seek to live by it and establish it now. They should base their everyday decisions and their judgments of right and wrong upon God’s law first. In our time of punishment we may be compelled to obey some of the laws of men, but of course we should not do so to the point of negating or invalidating the laws of our God. When man and God disagree, we must choose to follow God.

I had initially thought to subtitle this segment of our presentation of Paul’s epistle to the Colossians as Puritanical Pharisaism, or perhaps Pharisaical Puritanism. These titles would be appropriate within the confines of our modern vernacular use of those terms, but are not really fair to most of the original Puritans, or even to at least some of the original Pharisees.

Goebbels' Hope from a Christian Identity Perspective

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Christogenea Saturdays, March 5th 2016: Goebbels' Hope from a Christian Identity Perspective

Last night we made a presentation titled The Kingdom of Heaven, or the Elections of Men? First, we must apologize for the bandwidth problems which we experienced, which were unforeseen and beyond our control. We pray that we do not have that problem this evening. In our last presentation here, a week ago, we discussed Hitler's War from a Christian Identity perspective. This presentation will continue some of the themes discussed in both of those prior programs.

Presenting Hitler's War from a Christian Identity Perspective, we saw that Adolf Hitler had correctly identified the war he was waging as a war for blood and race, and that the Jews wanted to destroy German racial integrity as well as desiring to control Germany and all the world economically. Hitler also correctly saw Bolshevism as a partner of Capitalism in the Jewish plan for world domination. So from a Christian Identity perspective, we must recognize that Hitler's war is also our war, and that it is still being fought even though the battle is not by the same means.

The ancient children of Israel were sent off into punishment nearly three thousand years ago for having forsaken their God, and in that punishment they grew into what became the later European society. We have no doubt that the Germanic and related nations are indeed the children of Israel who are destined to be reconciled to their God in Christ. Those same children of Israel were also warned that only their God could deliver them from their enemies. That is the purpose of the New Covenant, where it says, in part, “That we should be saved from our enemies, and from the hand of all that hate us,” as we may read in the first chapter of Luke. And while the New Testament Scriptures offer a blueprint which describes the path to that salvation, they have not yet been faithfully followed by men, and even then, they do not provide for any hope of that deliverance by the hands of men. As Yahweh said in Isaiah chapter 42, “And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.”

The Kingdom of Heaven, or the Elections of Men?

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This program is going to be titled The Kingdom of Heaven, or the Elections of Men? We are going to begin by presenting a short sermon by Bertrand Comparet, and making some remarks in reference to it. But then we shall discuss the currently ongoing election season in the United States, and how Christians should look at both it and at the possibilities. We shall have brother Ryan and, perhaps a little later, some of our other friends and brethren with us for that discussion.

The Kingdom Of Heaven or In Heaven? by Bertrand L. Comparet

Prepared for internet publication by Clifton A. Emahiser’s Teaching Ministries, with Critical Notes

Disputing the nature of the Kingdom of Heaven in this sermon, Comparet is really disputing with Judaized Christians who have some sort of fantasy vision of the kingdom of heaven as castles in the clouds.

There is some dispute, in ecclesiastical circles, whether the kingdom of Yahweh, so often mentioned by Yahshua, is to be on earth or only in heaven. This is based chiefly on the use, only by Matthew, of the phrase the kingdom of heaven. Because of this verse, some have argued that the kingdom must only be in heaven, being heaven itself as ruled by Almighty Yahweh. Neither Mark, Luke nor John refer to the kingdom of heaven, but only to the kingdom of God. Even Matthew uses as an equivalent phrase, the kingdom of God, four times at Matthew 6:33; 12:28; 21:31 & 21:43. In Matthew 13:43 & 26:29 Yahshua speaks of the kingdom of their Father [in reference to the righteous] and My Father’s kingdom. Both of these phrases obviously being equivalent to the kingdom of God. There is clearly no distinction between the kingdom of heaven and the kingdom of God. [So Comparet asks:] Then why were the two phrases used?