Christian Outreach

Modern Christian apologetics often leans towards fideism. Fideism, a word which seems to have been coined by Roman Catholic apologists, may be loosely defined as faith without reason. But lines such as “Jesus changed my life so Christianity must be true” are simply a form of self-validation, circular reasoning, and they are not a true defense of the faith. A lot of false religions change people’s lives, perhaps even all of them, so that is not a measure of the truth of the faith. A faith without reason allows anyone to think what they want about Jesus, and still call themselves Christians. So fideism seems to be an excuse for Catholics to teach all of their heresies, such as transubstantiation, universalism, and other heresies which are not found in Scripture. But we would contend that Christian Identity is a faith with reason, which leads to a greater assurance, and having that assurance, there is a greater obedience to the faith.

But here our focus is not on the broader matters of Christian apologetics. Rather, I would see Christian Identity apologetics as a defense of our faith within Christianity, internal to Christian belief. It is something which must be presented to people of our own kind, White men and women of European heritage, who are already Christian or who are considering Christianity. We do not need to defend Christ Himself. But we may better defend Christ once we establish the fact that the Christian Identity view of Christianity is the only true form of the Christian faith.

Zionism is Not Biblical: The Broken-Bottle Nation

There are many references to Jerusalem, to the “daughter of Jerusalem” or to the “daughter of Zion” in the words of the prophets, but it should not be taken for granted that they always refer to the city or mountain in ancient Judaea, or especially to modern Jerusalem. Rather, it is evident in the Old Testament that “the daughter of” something such as a city or a nation is a reference to the people who are produced by that city or nation, or their circumstances, regardless of where they are at the time when they are described. One example of this is where Tyre, the merchant city, is called the “daughter of Tarshish” in Isaiah chapter 23, evidently because Tyre became a very wealthy city by engaging in trade with Tarshish, which is evident in the historical books of Scripture.

Another example of this is found in Isaiah chapter 62 where we read: “11 Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. 12 And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken.” There the phrase “daughter of Zion” is a metaphor describing the “holy people”, the “redeemed of the Lord”, and also “a city not forsaken”, because they would be redeemed. These are all references to the people themselves, the people being a “holy city” regardless of where they are, and the people being the “daughter of Zion” regardless of where they are. So when they were called these things, Isaiah was told that Yahweh had proclaimed these words “unto the end of the world”, where the word for world is ארץ, or erets, which means land. More frequently, the same phrase is translated “the ends of the earth” because the children of Israel were also prophesied to be spread out to the ends of the earth in their captivity.

The World of Hate vs. Love, John 15:19

After bringing our Commentary on the Gospel of John to its completion, I thought perhaps it is appropriate to take a moment to hear from Clifton Emahiser. I am considering a commentary on the Wisdom of Solomon, alternating with my planned commentary on the epistles of John, and do not yet know which book I want to begin with first. Since beginning my New Testament commentaries with Matthew in 2011, I have been alternating between Old Testament and New, so I will probably continue after that pattern.

Here I am going to present and comment on a paper by Clifton Emahiser, titled Who’s Who in the World of “Hate” versus “Love”, for which Clifton used as its basis the words of Christ in John 15:19. According to Clifton’s records, this essay was written in April of 2012. While it may not be entirely possible for me to do, especially as Clifton himself had made the original presentation, I am going to at least try to present this in a way which makes it palatable for denominational Christians.

One hurdle we have in bringing people to understand our Christian Identity profession is where Judeo-Christians, or perhaps they would be better called denominational Christians, believe that God is love, as the apostle John had taught in 1 John chapter 4, but then they somehow misconstrue that teaching to believe that God is only love. The result is that these people then make Love their god, rather than love the God of the Bible. It is a form of idolatry by which they may as well be worshipping Venus, the pagan goddess of love, rather than Christ.

The first podcast is Sven's recording, which has equalized our volume levels. It was noticed that they were unequal in the original. We have put Sven's copy in the player.

The mainstream Judaized Christians love to look back into the Old Testament for Messianic prophecies, those which have to do with the Advent of Christ on earth, and use those as proof and assurance of their Christian faith. But aside from a few other favorite stories, they do not pay much attention to the rest of the Old Testament.

However the same Old Testament which spoke about Jesus also recorded many other promises made to the ancient patriarchs of Israel. Jesus said, as it is recorded in John chapter 5, “46 For had ye believed Moses, ye would have believed me: for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words?”

The same Moses who wrote of Christ also wrote this of Abraham, recorded in Genesis chapter 17: “3 And Abram fell on his face: and God talked with him, saying, 4 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. 5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.”