Historical Studies

Martin Luther In Life and Death, Part 7: Luther and the Humanists.

Here we will continue our presentation of Martin Luther in Life and Death, and we are still in the portion of this endeavor which concerns Luther's life. This is the 7th installment of this series, and we hope to eventually present an understanding of the events relating to the Reformation up to the time of the Thirty Years' War. I do not know exactly why this took so long to get back to, because tonight is a culmination of what we presented over the first 6 segments, where the reason for presenting everything which we did in those segments should become manifest.

When we last discussed the life of Martin Luther, we talked at length about the indulgence dispute, and then about exchanges of letters which Luther had with certain of the Hussites, the followers of Jan Huss in Bohemia who had successfully broken away from the Roman Catholic Church. We saw that in 1519 Luther had been criticizing the Hussites for breaking from the Roman Catholic Church, but then in 1520 he began commending them. Luther's sudden admiration for the Hussites whom he had formerly criticized corresponds to his own change-of-heart and ambitions towards the Romish Church.

Here we conclude our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius

Here we continue our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius

The great deception of WW2 was to fool all Christians of the allied forces to fight for communism against the Christian armies of Germany and her Christian allies.

Here we continue our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius

Here we continue our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius

Here we continue our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius

Here we continue our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius

We apologize to our listeners for the technical difficulties that caused this program to be interrupted and abbreviated. The short program is just over 50 minutes long.

Here we shall present Positive Christianity in the Third Reich by Professor D. Cajus Fabricius

Tonight we are going to discuss what has come to be called the Holodomor, a word which refers to the Terror Famine in the Ukraine and the genocide against Ukrainians and Germans in Ukraine which was conducted by the Bolsheviks over 12 years in the 1920's and 30's. While this topic is becoming discussed more and more in certain circles, it has not yet managed to pervade the public consciousness, which is a testament of the degree Jewish control over the media where their own claims concerning a holocaust are fervently repeated each and every day. So we do this with the purpose of lending our voice to the ever-growing choir. For this discussion, we are going to use as our primary source an article which ran in the Barnes Review in July of 1996. We will, however, include other materials and we also have plenty of our own comments.

We have only a couple of small disclaimers, however, and that is that the author seems to concede a Jewish holocaust perpetrated by Germany, however that is not truly the case. Also, he offers some quotes from some Jewish sources, as if that gives legitimacy to his assertions. That is fine, but we hope that White Europeans realize that we do not need Jews to learn about Jewish treachery. It seems that self-hating Jews are all too popular in certain White Nationalist circles, and it leads to the mistaken belief that there may actually be some good devils, which is certainly not the case.

The Other Holocaust— The Terror Famine In Ukraine

by Peter J. Lorden

[This article was first published in the July, 1996 edition of The Barnes Review.]

People talk about “the holocaust” as if there had been only one this century, and that one unique in human history. But what of the one inflicted by Josef “Stalin” Djugashvili on Ukraine?

Although Ukraine’s holocaust by famine resulted in the deaths of many more people than were ever attributed to Adolf Hitler in the “official” holocaust, and although it happened only a few years earlier, few now living have any perception of it. That’s understandable, as only one “holocaust” is taught in our schools and constantly featured in the media.

Could this be because those media are heavily influenced by people who have much to gain by promoting one while drawing a blackout curtain across the other? Is it merely by accident that obsessive promotion of the one would be diminished by extensive disclosure of the horrors and dimensions of the other?

This presentation is based on the essay found at Christogenea entitled Classical Records and German Origins, Part Six

This presentation is based on the essay found at Christogenea entitled Classical Records and German Origins, Part Five

This presentation is based on the essay found at Christogenea entitled Classical Records and German Origins, Part Four

This map is relative to the program:

Click here for a larger version of this map.

This presentation is based on the essay found at Christogenea entitled Classical Records and German Origins, Part Two

This presentation is based on the essay found at Christogenea entitled Classical Records and German Origins, Part One

Martin Luther, In Life and Death, Part 6: the Indulgence Dispute.

Here we will continue our presentation of Martin Luther in Life and Death, and we are still in the portion of this endeavor which concerns Luther's life. Today we hope to focus upon the dispute concerning indulgences. The Roman Catholic Church dogmas on indulgences were the primary complaint against the church in Martin Luther's famous 95 theses, and these would ultimately spark the Reformation. Doing this, we shall also discuss a man named Johann Tetzel, the leading Romish Catholic indulgence preacher of this time.

In our last presentation in this series, we hope to have illustrated the humanist influences in the court of the de Medici papacy of Leo X and in the courts of the German archbishops, especially in that of Albrecht of Brandenburg, the archbishop of both Mayence and Magdeburg. These men were not only surrounded by immoral humanists who scoffed at the Christian religion, but they also led lavish and immoral lifestyles which required vast sums of money to maintain. Besides his lifestyle, we saw that Bishop Albrecht was heavily indebted to the Fuggers, the banking family of Augsburg. He was counting on the sale of indulgences in the churches of Germany to pay off the bankers, after he had split the proceeds with the pope. The pope would use his half of the indulgence money to help finance his building projects in Rome.

To sell the indulgences which both the pope and the archbishop required, the Roman Catholic Church would have to convince the German people to buy them. To do this, they needed propagandists within the Church. A man named Johann Tetzel became the leading of these propagandists, who went from church to church preaching indulgences. For this cause Tetzel should be the poster child exemplifying just how a man with a doctorate degree in Theology could be nothing more than a whore for the state. He also exemplifies the childish level at which religion is peddled to the masses of the people, and how that was just as effective five hundred years ago as it is today. In fact, the Grahams, Hagees, Warrens and Osteens of today all have their forerunner in Johann Tetzel. They are whores for the State no differently than Tetzel, except that the goals of the state have now changed.

The Devil in Luther's Dreams, Part 4

Here is our fourth discussion on the Roman Catholic Church and the humanists of Martin Luther's Germany. This is really a sub-topic in a broader discussion which we hope to continue throughout the coming year, which we have titled Martin Luther in Life and Death. In our first presentation in this endeavor, we discussed aspects of Luther's own life, and we saw that he himself was a humanist, one of the so-called “poets”, who upon having had an epiphany, suddenly turning to Christianity and joined a monastery.

From there we have been presenting a series which we have subtitled The Devil in Luther's Dream, where we have hoped to illustrate the nature of the Roman Catholic Church that the humanist-turned-priest Martin Luther had later sought to reform, and when he found that he could not reform it, he sought to liberate himself and his German Catholic Church from its clutches. What we call the Reformation should in that essence have instead been called the Liberation. It would eventually result in the 30 Years' War and the destruction of much of Medieval Germany.

We have been following something called The Reuchlin Controversy, and that is because the historian that we chose to follow for this series, Johannes Janssen, had wisely chosen this controversy as the centerpiece in order to describe the turmoil which was rising in Germany at the time. There were many Germans, as well as Italians, who sought to destroy the books and the writings of the Jews. As this issue was once again surfacing in Germany, the lawyer, Cabalist and humanist philosopher Johann Reuchlin came to the defense of the Jewish writings in published booklets of his own. As Reuchlin was opposed by the Theologians of the University at Cologne, which was Germany's largest university, the case came to be heard in the courts of bishops, the emperor, and then the pope. It not only became a defining case in the struggle between Christianity and the survival of Judaism in Europe in Luther's time, but we have also seen that the greater number of Germany's humanists and young pagans, whose new philosophy was the direct result of humanism, were rallying to Reuchlin's side of the debate.

The Roman Catholic Persecution of the Early British Christian Churches

Some of the notes used for the program, the excerpts from Bede's Eccleiastical History and the Chronicles of Ireland, follow below.

The Devil in Luther's Dreams, Part 3

This is our third presentation of what we have loosely titled The Devil of Martin Luther's Dreams, invoking the myth that Luther had thrown his inkwell at the devil literally, when indeed he threw his inkwell at the devil by spilling it out onto hundreds of pages of paper in his writings against both the Roman Church and the Jews. The purpose of these presentations is to describe the devil which Luther was railing against, a Roman Catholic Church fully infiltrated by humanists who scoffed at religion, except as a device by which to fleece the common people of Europe, and especially of Germany.

We have been discussing the humanists in the educational institutions and monasteries of Germany, and also of Italy, in the 15th and 16th centuries. There are some things taken for granted which we had presumed that people would understand. Among those, is that before the Reformation, for Christian Europeans there was no advanced education outside of the authority of the Roman Catholic Church. The universities and monasteries were the educational system, and they all operated somewhere within the Roman Church structure. Therefore humanists within the church were not really a force which was contrary to the Church itself, although many of them despised the papal authority, but rather if they continued to prevail they would change the entire Church theology to something other than Christianity, and if the Roman Catholic Church continued to dominate European government, religion and education, then the people would have no choice but to submit to the whims of the humanists. In the background was the Jew, playing an influential role in all of this while avoiding any of the blame.

The Devil in Luther's Dreams, Part 2

The purpose of this series of presentations, entitled The Devil of Luther's Dream, is to show the condition of the Catholic faith in Germany at the time of Martin Luther, the character of the Roman Catholic Church, and the extant struggle which Christians such as Luther were having with both Jews and Humanists, many of whom who were basically Catholics-turned-pagan, and a great number of them were monks and priests. Understanding these things, we may better understand the causes of the Reformation, and why Martin Luther and many others believed that it was necessary.

In our last program, we exhibited the fact that the celebrated Catholic priest, Erasmus, was actually a humanist and not at all a Christian. In turn, Erasmus had fostered the development of an entire collection of fellow humanists inside the Catholic church organization in Germany. However we also were able to see in the words of Albert III of Pio, the Prince of Carpi, and from his own correspondence with Erasmus, that humanism had already become prominent within the structure of the Catholic church in Italy, and that many more conservative Italian Catholics were dissatisfied with that development, himself included. Carpi had spent much of his time over several decades challenging and feuding with Erasmus, until he was left bereft of his principality by Charles V of Germany, the Holy Roman emperor.