On the Gospel of John, Part 15: The Sabbaths of God

Thus far in John Chapter 5 we saw Yahshua Christ return once again to Jerusalem, for an unidentified feast, and upon encountering a man who had spent 38 years hoping to be healed of his ailment at the pool called Bethzatha, or perhaps, Bethesda, He healed him and sent him on his way. The Pharisees, seeing the healed man walking away with his cot, chastised him for violating their Sabbath-day regulations. But upon learning why he carried his cot on the Sabbath, the Pharisees sought to know who had healed him, evidently seeing such a healing done on a Sabbath day as an even greater violation of their rules than the carrying of the cot. They were much more concerned for their legalistic views of the law than they were to see such a wonderful miracle where the man was healed after so long a time suffering, so they neglected to even consider the hand of God in his healing. But if Yahweh God was responsible for his healing, then there is a greater purpose for the Sabbaths than what the legalistic Pharisees would want to admit.

This presentation is from an article which is posted in the Christogenea Forum titled Compromise is not the Path to Righteousness

I have decided to withhold my commentary and presentation on the Gospel of John until I can do it properly, and hope to resume next week.

This was not recorded with my usual equipment, and I apologize for the often-audible feedback squeal.

Divers Seed Defiles Families, or How Angels Become Chained in Darkness

This evening I am going to present a paper by Clifton Emahiser titled Divers Seed Defiles Families, which he had first written in February of 2012. Clifton had originally added a notice to the title which indicated that this would be part one of a series, and that is how it is published at his website. But he never sent me a second part, he never really elaborated on the subject which is suggested by the title, and I have no further evidence that he attempted to do so among any of his papers. Clifton was often diverted from subjects to address things which he felt were more important, or at least more urgent, and often he never went back. He did create an abbreviated version of this paper that could serve as a one-page handout, which added a couple of ideas and made some minor clarifications of what he had written here. Presenting this here, we shall include Clifton’s clarifications, and add his new additions at the end of this expanded version of his paper.

This paper discusses an important Biblical concept which is found only in the meanings of words in the original Hebrew language of Scripture, but which is not explicitly spelled out in the language of Scripture itself. However, I am convinced, as Clifton had also pointed out here, that an understanding of this concept serves to clarify certain remarks by the apostles, where Peter and Jude had both referred to angels “chained in darkness”. Here Clifton expresses the realization that certain references to seed or kind in Scripture actually have a deeper meaning than the English or Greek translations suggest. Until this time, neither Clifton nor I had taken the time to elaborate outside of this paper on the importance of this realization in relation to how it substantiates other aspects of our work. But the fact that Clifton certainly realized the implications shall be fully evident as we proceed with his discussion of a certain Hebrew word for seed which appears in just a couple of passages in Deuteronomy and Leviticus.

The Scientific View of the Negro Before the Age of Political Correctness, Part 1

This presentation, which may well become an occasional series, will endeavor to demonstrate that many mainstream writers and academics of the 19th and early 20th centuries, educated men who could not merely be dismissed as rednecks or racists, had correctly considered the Negro more as a beast than as a person, and certainly not as an entity which deserved a right to stand alongside White men as an equal peer in a civilized society. Of course, we certainly agree with that, not because we merely hate Negros, but because we have observed their behavior, we have judged their fruits, and we realize that they are far more an impediment to the function of society than they have ever been a benefit. They have been far more a destructive agent than they shall ever be a constructive asset. We believe that the evidence of the last hundred years demonstrates that as a race, Negros should have been left separated to dwell in their aboriginal state, and the only sound alternative was to leave them as non-citizens and slaves. Today, after nearly a century of “equality”, our cities are destroyed, our educational institutions have been debased with mediocrity, morals and ethics have become relative, and our arts are now mostly decadent exhibitions of savage concupiscence. We have become an English-speaking Africa decorated with European technology and a few still-white faces, white faces which are slowly coerced into awarding the Negro with ever-increasing benefits which stand as bribes so that they would maintain a facade of civility.

We can see the results of Negro emancipation and legislated political equality, having actually experienced the phenomenon. However one man who tried to warn the world of its consequences in advance was a medical doctor named John H. Van Evrie, who lived from 1814 to 1896. He was also the editor and proprietor of a newspaper called the Weekly Day Book, a Democratic newspaper, and a son of the founder of Rochester, a city on Lake Ontario in New York State. He also published several books on race relations and the character of the Negro, for which he used his own publishing company, Van Evrie, Horton & Company. His conclusions concerning the Negro led him to become a defender of the institution of slavery, and a defender of the cause of the Old South. He is slandered by mainstream sources today even in spite of the fact that many of his conclusions have been proven by the events of history subsequent to the War Between the States.

The Role of Faith in a Successful Insurgency, Movement, or Community

Recently Dr. Michael Hill, the President of the League of the South, wrote on Social Media that “In all successful movements, there is a vanguard, both intellectual and physical, that must push hard against the established order by violating their taboos and sacred cows, sometimes shockingly, to show the people that oftentimes audacity is the first ingredient for success. We will continue to be audacious and aggressive in our actions in real life and on the Internet.”

Early Christians certainly had that audacity of which Michael Hill had spoken, by refusing to make sacrifices worshiping Caesar, by refusing to pay homage to the idols of Rome, and by voluntarily going so far as death for their convictions, an act of defiance which in itself showed the world how much they despised the established order of their own time. Standing together with Christ, they overcame the world, and the world – their European world – ultimately became Christian. As a result, it also became a much better place.

Of course, Dr. Hill was speaking on behalf of the League of the South when he wrote those words, and I agree with him. I would agree even if I were not a member of the League, but here I must make a disclaimer. Even though I am a member, I am only a member, and therefore I cannot speak for the League of the South or any for other organization. Whenever I speak at Christogenea, it is only on my own behalf. So except for that one short quotation, the words which I present here tonight are my own, and they reflect my own opinions based upon my own studies and observations from both history and the current situation of our White kindred people in general. Neither can I impose my own will and ideas on the League or upon any of its members. So of course my actions within the League will remain in compliance with its own directives and constitutions. My only hope is that these words come to be understood by other members of the League of the South, and also by all of our White and nationalist kindred in every region, and eventually adopted to the greatest degree possible, because I sincerely believe that as a race, we have no other alternative that will ever be successful.

A Eulogy for Clifton Emahiser

It is just over twenty years ago that Clifton Emahiser decided to start his Watchman's Teaching Ministry, and my name was added to his list of subscribers by a mutual friend. He decided to begin his endeavor while he was hospitalized following a heart attack, in February of 1998. With his first issue he said that he was committed to publishing his teaching letters for as long as he lived, saying that “Since I came down with a heart attack February 6, 1998, I have dedicated the rest my life (at least what there is of it) to full time writing for the Almighty.” He very nearly lived up to that promise, and I am certain he never expected to complete 232 monthly editions, spanning 19 years and four months from when he had started. There are still a couple of papers Clifton wrote as late as this past winter, which I must retrieve from his files and evaluate for publication.

Near the end of the first year of his publications, I wrote him with a disagreement in reference to a particular historical subject. Often, pastors and Bible teachers who are challenged concerning such things are offended, but not Clifton. Rather than be upset over my criticism, rather than be angry, Clifton was more than happy to study what I had written him, and to discuss and reconsider his position after investigating the matter further. So we developed a working relationship and an enduring friendship over the subsequent years.

Christian Identity: What Difference Does it Make?

It is no mistake that 2000 years ago, Christianity spread and was accepted by tribes of White Europeans as they encountered it. It is no mistake that for the last 1500 years Europe has been predominantly Christian. Christianity had spread not only to both Greece and Rome, but also to Britain andp other points in Europe as early as the middle of the first century. Tribes in Gaul were converting to Christianity in the second century. By the third century, if not sooner, Germanic tribes of the Goths and Alans had accepted Christianity. All of this was long before the official acceptance of Christianity began with Constantine the Great, the Edict of Toleration and the Council of Nicaea.

To mock Christianity today is to mock a hundred generations of our ancestors. People who mock Christianity think they know something better about our past than their own ancestors, the people who actually lived in those times many centuries ago. The truth is that the people who mock Christianity know little-to-nothing about the world of the past and the circumstances under which their ancestors ultimately accepted Christianity.

There are many incongruities in the perception of the people who mock Christianity today. On one hand they claim that it is a “cuck” religion, and on the other they complain that their ancestors were forced into Christianity by Christians. So they admit that their own ancestors were weaker than the “cucks” they despise. On one hand they claim that Christianity is an effeminate religion, and a Jewish religion, but then they complain that their ancestors were forced into it by Christians. So they admit that their ancestors were weaker than effeminates and Jews. All the while, they proclaim the “might is right” mantra of their own neo-paganism, while professing that their weak ancestors, forced to subject to Christianity, were somehow treated unfairly! Those who mock Christianity are simply too stupid to realize all of these cognitive disconnects, and there are many more that we won’t get into here. We already presented them here a few years ago, in two podcasts titled White Nationalist Cognitive Dissonance.

The Book of Odes is a collection of passages from Scripture which were once employed as a Christian Liturgy in the Eastern Orthodox Church. They are known to us only from the Codex Alexandrinus. Here William Finck presents the Odes and demonstrates that their teachings parallel our assertions of Christian Identity. The conclusion is that the Book of Odes is a Christian  Identity Liturgy, and that Christian Identity is the original (small 'c') catholic faith.

Christian Identity Liturgy in the Book of Odes

The Book of Odes is known to us mostly from Alfred Ralfs’ publication of the Septuagint, and it consists of a collection of songs or poems which were found placed at the end of the Book of Psalms in the Codex Alexandrinus. Sir Francis Brenton did not include them in his Septuagint translation, ostensibly because that work was based primarily upon the slightly older Codex Vaticanus, where the collection is not found. The Odes are only pericopes which were extracted from other portions of Scripture, so by themselves they are not an actual Biblical book. However to us they are interesting, because of the nature of the pericopes themselves.