- Christogenea Saturdays
TruthVid's 100 Proofs that the Israelites were White, Part 4
Here we discuss the next few points of TruthVid’s 100 proofs, which we shall summarize as follows: The Epistles of Paul were written only to White Europeans. The Seven Churches of the Revelation were all in cities of White Europeans. The testimony in the New Testament of the fulfillment of the promises to Abraham that many nations would come of him, that nations and kings would come out of his seed, or his loins, where the apostles inform us that those were nations of White Europeans. Some notes prepared for this presentation by William Finck are found below, although there was much extemporaneous discussion.
The Recipients of Paul’s Epistles
Discounting the four epistles which Paul of Tarsus had written to individuals, there were eight audiences for Paul’s epistles. These were as follows:
Europe: Rome (Italy), Corinth (Greece, northern part of Peloponnese near the isthmus), Philippi (northern Greece, off north coast of Aegean Sea east of Thessalonica), Thessalonica (northern Greece, northwest shore of Aegean Sea).
Asia Minor (Anatolia): Galatia (north central Anatolia), Ephesus (southwest Anatolia, capital of Roman Asia), Colossae (southwest Anatolia interior near Galatia).
These are seven, and the eighth audience were the Hebrews, which we shall discuss further on. In his travels, Paul had also addressed Lycaonians in Acts chapter 14, and Athenians in Acts chapter 17, but said nothing to them of sin, redemption, covenants, adoption, or Christ, because they were not descended from the Israelites, and Christ did not come for them, in spite of the fact that they descended from other sons of Noah. So when Paul addressed them, instead he spoke of the one true God and of resurrection from the dead, because they are included in the promises made to the entire race of Adam, first found in Genesis chapter 3.
In chapter 15 of Romans especially, but elsewhere in his epistles, Paul spoke of his travels and ministry and was always pushing towards the north and west of Palestine. He never sought to preach anywhere else except for Jerusalem itself. Paul’s epistle to the Hebrews, so named because it certainly was addressed to Israelites who were still practicing Judaism, was written as a defense after his arrest, while he was imprisoned in Caesareia. This becomes evident comparing the circumstances in the book of Acts to Paul’s statements concerning Timothy further on in the epistle, as it is clear that Timothy was not sent to Rome in bonds, which Paul and Aristarchus were, and Paul declared that Timothy had been released so Timothy must have been released before Paul was sent to Rome. Ostensibly, Timothy and Aristarchus, and perhaps others, were arrested in the temple along with Paul, and over two years had passed before Paul was sent to Rome.
Among the other places where either the book of Acts or Paul’s epistles indicate that he preached, but where there are no surviving epistles, are Laodicea [although Paul mentions an epistle written to them which is now missing], Tarsus and Antioch and their vicinities, and on foot throughout Cappadocia, Galatia and Lycaonia, and through Roman Asia as far as Miletus. In Romans, Paul also explained that he went on foot throughout Macedonia as far as Illyria, which is to the north of Greece and roughly corresponds to modern-day Albania. One other place Paul said that he had hoped to reach was Spain, and while there are some medieval tales claiming that he reached Iberia and even Britain, they are certainly not true. Paul only went west as far as Rome, as a prisoner, and he was never released from those bonds.
The Seven Churches of Revelation
Ephesus - the capital of Roman Asia on the Southwest coast of Asia Minor, in ancient times called Caria, which was evidently a settlement of the Phoenicians. The Carians, or Milesians after another of their principle cities, had by the 8th century BC established colonies along the Danube River, and as far west as Spain and Ireland. The noblemen of the Miledhs, or Milesians, were the legitimate kings of Ireland into the historic period. In that same century, however, the Ionians from Attica, of which Athens is the principle city, had invaded the coast of Anatolia and occupied many cities including Ephesus and Miletus, whereafter the coast was called Ionia.
Smyrna – a city on the western coast of Anatolia north of Ephesus and Miletus, it seems to have been an Aeolian Greek settlement before being taken over by the invading Ionians. The Aeolians were from Thessaly, a place north of Attika which was also settled by Phoenicians. So it is difficult to ascertain whether Aeolians are of a Japhethite or Shemite origin. The Lydians to the east made war against Smyrna for many decades in the early 7th century BC, eventually destroying the ancient city. It was rebuilt under the Macedonians in the late 4th century BC, just over a century later was one of the first cities of Anatolia to express an allegiance to Rome.
Pergamos, or Pergamon, is 20 miles inland from the Anatolian coast opposite Lesbos, in a province once called Mysia, just south of the Troad. Mysia was also settled by Aeolian Greeks. The Aeolian Greeks in Anatolia had fled Thessaly upon the Dorian invasions of Greece which reportedly began just a few generations after the Trojan War, or near the end of the 12th century BC. The Greek kings of this region had favored Persia, but later revolted, and being defeated Persia then controlled this region for nearly 50 years in the 4th century BC, before it was retaken by Alexander the Great. Later, it was the seat of the kingdom of Attalus, who defeated the invading Galatae and bargained with them to settle in Galatia in the 3rd century BC. Upon the death of the last of the Attalid kings, in 133 BC the kingdom, which included Sardis, was bequeathed to Rome.
Thyatira was an inland city about 50 miles northwest of ancient Sardis, and 20 miles southeast of Pergamos, on the borders of ancient Mysia and Lydia. The city had a couple of different Greek names, Pelopia and then Semiramis, before it was named Thyatira in 290 BC.
Sardis was inland in Roman Asia, evidently it was nearly straight east of Smyrna and distant approximately 53 miles. In the 8th century BC Sardis was the capital of the Lydian empire, which at times, but not always, had ruled all of western Anatolia, and over all the cities in Anatolia which are mentioned here. The Kimmerians had overrun Phrygia, Lydia, and Sardis, in the late 7th century. The Lydian empire was ultimately destroyed by the Persians in the 6th century, and until Xerxes was defeated by the Greeks all of Anatolia was ruled by Persia, but Persia retained rule over much of Anatolia until the coming of Alexander the Great.
Philadelphia was also inland and east of Smyrna, by about 75 miles but on a line a little further south than Sardis, in territory once belonging to the kingdom of Lydia, and before that, Phyrgia. It was established as Greek city in the early 2nd century BC by the Attalid king of Pergamos. Southeast of Philadelphia were three towns rather close to one another, forming a triangle. One of them is Colossae, and Philemon, to whom Paul had written an epistle, was a resident of Colossae. The other two, Hierapolis and Laodicea, are mentioned in chapter 4 of Paul’s epistle to the Colossians. From Hierapolis, Colossae was a few miles southeast, and Laodicea was a few miles southwest.
Laodicea was the last of the seven churches of Revelation. It is said to have been built by the Seleucid Greek king Antiochus II Theos late in the first half of the 3rd century BC.
So while some of the cities where these churches were located had been inhabited by Lydians, Phyrgians, or Persians in their distant past, the dominant elements of their populations by the time of the proliferation of the Gospel of Christ were Phoenician, Ionian Greek, Macedonian Greeks or Romans. However all of these people were certainly White. All seven churches of the Revelation were in this one small area of Anatolia, and these all represented traits which would characterize the greater body of White Christians down through history.
Testimony of Peter and John to Churches which Paul had established
We do not know the recipients of the epistles of John, as they are unnamed. However we can rest assured from their language that they were written to local Christians, and we know from many early sources that John was in Ephesus during the final years of his life, both before and after his exile on the isle of Patmos in the Aegean Sea.
In his first epistle John addressed his readers as “my little children”, a formula which seems to be the words of an elder to the younger members of his congregation. During his years in Ephesus, John certainly fits that description. So his second epistle was written from “The elder unto the elect lady and her children, whom I love in the truth…” and with whom he certainly seems to have had a personal relationship. Likewise, the third epistle is written from “The elder unto the wellbeloved Gaius, whom I love in the truth.”
But the fact that the Revelation, also penned by John, is entirely Eurocentric, and that John was in Ephesus, where Paul had spent three years founding the first Christian assemblies, and that all of the churches of the Revelation are located in places where Paul had preached, shows that both apostles were certainly of the same mind in respect to their intended audience.
Likewise, Peter’s first epistle was addressed to “the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” All of these places, Paul had either preached in or had sent his younger companions to preach in. Peter’s second epistle, while it does not contain such an address, was clearly intended for the same people as it is a response and continuation of his first epistle.
Concerning both the epistles of Paul and the seven churches of the Revelation, the Hellenistic and Roman periods brought about a virtual homogenization of Greek, and then Greco-Roman society, in which tribal distinctions were maintained but the significance of them was greatly diminished, in spite of the fact that race-mixing continued to be frowned upon and the Romans even had laws governing which people or tribes could intermarry with others or with whom. The Latin word connubium had described the right to contract a Roman marriage, it was only granted to Roman citizens, and historically it was only given to certain tribes of non-Romans that were granted citizenship.
So in whole or in part, for a thousand years before Christ the area in question, Western Anatolia, was at diverse times under the power of many different nations. These nations included:
The Phyrgians, who were by early accounts colonists from the Thracians, the descendants of Tiras the Japhethite.
The Lydians, who were the descendants of Lud, the son of Shem.
The early Phoenician settlers of Caria, Pamphylia and Cilicia.
The Ionians, the sons of Javan the Japhethite.
The Dorians, a colony of Israelites from Dor in the land of Manasseh.
The Persians, who were mostly the sons of Elam, the son of Shem, but who had assembled their armies from all of the nations of Mesopotamia and the East.
The Scythians and Kimmerians encroaching from the east, and also the Galatians who had later returned from the north, who all came from the Israelites of the captivity of the Assyrians.
Whatever remnants there were of the early Trojans, such as the Illyrians and Dardanians.
Some of these nations, such as the Lydians or Luwians, are mentioned in Hittite inscriptions from the time of the ancient Hittite empire, which was disintegrated by 1400 BC. The Assyrian and Babylonian empires were of course well known to the Greeks, but they did not stretch into Western Anatolia.
However by the time of Christ these areas had been dominated for nearly four hundred years by the Macedonian Greeks, and then by the Romans. The Phoenicians and the Dorian and Macedonian Greeks, and the Romans and Illyrians who descended from the Trojans, as well as the Galatians, Scythians and Kimmerians, were all descended from the ancient Israelites. So within the history of Mesopotamia and Anatolia, we see the nations that the children of Israel were going to be scattered among, and we also see the nations of the children of Israel which had emerged from that scattering, all in fulfillment of the words of the prophets. For that reason, I believe, the earliest expressions of the fulfillments of Christianity were made in that region.
Certain words and phrases in each epistle of the apostles clearly identify the people as Lost Sheep
These words are quite prolific, and when the letters of Paul are brought together with the history and inscriptions as well as the words of the prophets, the narrative is absolutely consistent with Christian Identity. Redemption, deliverance from sin, reconciliation, the imputation of sin itself, even Paul explains that these things concerned only the children of Israel, but in all of his epistles professed that they apply to his readers, who had formerly been pagans because the children of Israel had become pagans.
But when the Bible is read in the churches, it is read according to the church doctrine and conflicting language is ignored, explained away, or the meanings of the words are twisted. So here we will discuss and describe how Romans chapters 1 and 4, 1 Corinthians chapter 10, and Galatians chapter 4 all prove that the recipients of those epistles were descendants of ancient Israelites. This discussion will also help to establish how the Abrahamic Covenant was fulfilled, the many nations promised to the patriarchs, the company of nations and great nation of Genesis chapter 48, the kings and rulers of Abraham’s seed, which was to be as numerous as the stars, grains of sand.
One point of contention in this discussion is a proper translation of Acts 9:15: “But the Prince said to him “Go! For he is a vessel chosen by Me who is to bear My Name before both the Nations and kings of the sons of Israel.”
The King James and other versions all attempt to distinguish the “nations and kings” and the “sons of Israel in their interpretations. But I have shown in my commentary on Acts chapter 9 that the grammar in the Greek language of the phrase proves our reading to be correct, that the nations and kings and the sons of Israel are one and the same. The phrase is a hendiatrisin, which is (one by means of three), a longer form of a hendiadys (one by means of two), where the items joined by the conjunctions coalesce, or represent the same entity (see MacDonald, Greek Enchiridion, p. 117). This is only one example of the blatant mistranslations in Scripture which support universalism, while the Scripture itself does not.
This is the limit of the notes for this presentation which were prepared in advance.