The Jews in Europe: The Reuchlin Affair Revisited, Part 3

William Finck
ChrSat20160424-ReuchlinRevisited-03.mp3

The Jews in Europe: The Reuchlin Affair Revisited, Part 3

This is now the third, and final, segment of our presentation from chapter 7 of The Jewish Revolutionary Spirit and its Impact on World History by E. Michael Jones, which is titled Reuchlin v. Pfefferkorn. Here we see that from one of the first episodes of the Reformation, the future of academia in Europe is stuck in a dichotomy which we may describe as the self-hating Jew vs. the wannabe Jew. This is because Pfefferkorn, a Converso Jew, had made himself an advocate for the Dominican monks who wanted to rid Germany and the empire of the wicked writings of the Jews found in the Talmud, the Kabbalah, and other Medieval books. But Reuchlin, the German Christian, became fascinated with the Kabbalah and other writings of the Jews to the point of wanting to install Jews into the universities as teachers of Hebrew and Theology, while he had admittedly never even read the Talmud.

To the advantage of all Jews, the argument was quickly characterized anew as being between the humanists and the scholastics, even thought the primary issue remained centered on the Jewish literature. The scholastics, represented by the Dominican monks, wanted to eradicate the Jewish books because they saw them as an impediment to their goal of bringing the Jews as converts into the Catholic orthodoxy, naively imagining that the books themselves were the cause of historically anti-Christian Jewish behavior. While the scholastics were defenders of traditional Catholicism against the Jews, they were also traditional universalist Catholics, who would readily accept presumed converts from Judaism. The humanists rallied to the cause of the Judaizing Reuchlin because they saw an opportunity to put an end to Roman Catholic obscurantism, as they called it, which limited the studies of the universities to those books approved by the Roman Catholic theologians.

Paul’s First Epistle to the Thessalonians, Part 2: Persecution of the Saints

William Finck
1 Thessalonians 2:1-20
CHR20160422-1Thess02.mp3

Paul’s First Epistle to the Thessalonians, Part 2: Persecution of the Saints

The Roman historian Suetonius, who lived from about 69 AD to about 140 AD, had a career as the director of the imperial archives under the emperor Trajan. So he must have had a lot of first-hand information upon which to base his histories of the lives of the Roman emperors. In his Lives of the Twelve Caesars, in The Life of Cladius, chapter 25, Suetonius said of Claudius, in brief, that “Since the Judaeans constantly made disturbances at the instigation of Chrestus, he expelled them from Rome.” In spite of the bickering over this passage by modern Jews and assorted other scoffers, this brief note must be a reference to the same event which is also noted in Acts chapter 18, where it is recorded that as Paul is in Corinth, he meets Priscilla and Aquila, who were there “on account of Klaudios ordering all of the Judaeans to depart from Rome”. Those who doubt the connection of this reference in Suetonius to early Christianity conveniently assert that there must have been some other Chrestus who caused such a disturbance, among other claims. (It seems that Suetonius did write Christians where he mentioned them again in his life of Nero, 16.2.) But there were certainly Christians in Rome by this time, which is evident as Paul, writing his epistle to the Romans in 57 AD, attests that many Christian assemblies were already established in Rome, and one of the major themes of that epistle is the reasons for the divisions between Christians and Jews.

The Jews in Europe: The Reuchlin Affair Revisited, Part 2

William Finck
ChrSat20160416-ReuchlinRevisited-02.mp3

In the first segment of our presentation from chapter 7 of The Jewish Revolutionary Spirit and its Impact on World History by E. Michael Jones, we saw how it was that Johannes Reuchlin, a trained lawyer and a man who in his own time was widely considered to be one of the greatest scholars in Europe – second only to Erasmus of Rotterdam – became infatuated with the Kabbalah and took upon himself the role as defender of the Talmud and the other anti-Christian writings of the Jews. However it is important to understand that this was only a part, although it was a significant and important part, of the much wider unrest within the Church itself in regard to literary and scientific studies. Jones had stated in the first part of this chapter that “Humanistic studies of the sort promoted by Erasmus of Rotterdam had suggested that a new day of Enlightened tolerance was about to dawn after the long night of scholastic obscurantism, and so the Jews were emboldened to act.”

It is readily evident that at this time the limitations which the institutions within the Roman Catholic Church had long imposed upon the study and publication of profane literature were being increasingly rebelled against by men within those Church institutions, and Erasmus was a leader in that struggle. In Part 3 of our series on Martin Luther in Life and Death, we had said the following about Erasmus:

“… 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….”

Paul’s First Epistle to the Thessalonians, Part 1: Mercy may be by grace, but election is by race.

William Finck
1 Thessalonians 1:1-10
CHR20160415-1Thess01.mp3

Paul’s First Epistle to the Thessalonians, Part 1: Mercy may be by grace, but election is by race.

In the Christogenea New Testament, Thessalonians is spelled Thessalonikeans, as that is a transliteration of the way that it was spelled by the Greeks, and in our translations we endeavored to maintain the Greek forms of at least most of the names. But before speaking about Thessalonika, we will speak briefly about Thessaly, from whence the name of the city had originated. However Thessalonika was not properly in Thessaly, at least so far as the borders of the Hellenistic and Roman periods were defined. We spoke of these places in our Acts chapter 17 presentation two-and-a-half years ago, and noticed an error which we must correct.

Thessaly was the part of central mainland Greece north of ancient Attica, Boeotia and Euboea, with Epirus to the west and Makedonia to the north. The Aegean Sea was on the east. It must be noted, that in ancient times the Greek provinces never really had definite borders. They more or less described the somewhat fluid areas of habitat of the Greek tribes, which occupied greater or lesser territory as their populations or military strength either increased or diminished over time. As Makedonia increased in political power, the perceived territory of adjoining regions such as Thessaly and Thrace was diminished.

Strabo, in the ninth book of his Geography tells us that Thessaly was in early times populated by the same Phoenicians who built the Greek city of Thebes (9.2.3). There was even a river in the area named Phoenix. However the Pelasgians were imagined to have inhabited the area originally, even before the mythical flood of Deucalion, after which they were said to have been driven out. Strabo says later in that same book “Now the largest and most ancient composite part of the Greeks is that of the Thessalians, who have been described partly by Homer and partly by others.” Makedonia did not exist as a political entity in the period of which Homer had written. There are ancient connections between the inhabitants of Thessaly and Aeolia, a region on the coast of Anatolia near the Troad which included a group of islands in the adjoining sea. Certain peoples of Thessaly, namely the Magnesians and the Aenianians, are said to have been Aeolian in origin.

The Jews in Europe: The Reuchlin Affair Revisited, Part 1

William Finck
ChrSat20160409-ReuchlinRevisited-01.mp3

The Jews in Europe: The Reuchlin Affair Revisited, 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 early humanists in Germany and 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. Since that time, we have learned that E. Michael Jones, in his book The Jewish Revolutionary Spirit and its Impact on World History, has done much of that research for us. Therefore we are going to make a presentation of chapter 7 of Jones’ book, which is titled Reuchlin v. Pfefferkorn. We believe that revisiting the Reuchlin Affair from Jones’ enhanced perspective, where he focuses on aspects of the Jewish question which our German historians had neglected, will not only enhance our understanding of the nature and objectives of some of Luther’s supporters during the Reformation, but also exhibit for us the Jewish mentality that agitated the later Revolutions in Europe and produced the Protocols of Zion. Both of these topics are of great interest in relation to our presentations here over the last year, and those which we hope to make here in the near future.

So without further introduction, we shall commence with E. Michael Jones:

Roughly 270 years after Nicholas Donin persuaded Pope Gregory IX to allow him to proceed against the Talmud, another Jew converted to Christianity and had the same idea. In 1504, Josef Pfefferkorn, a Moravian Jew, converted to Christianity, along with his wife and child. After changing his name to Johannes at his baptism, Pfefferkorn spent his first years as a Christian wandering through southern German-speaking lands preaching the conversion of the Jews. In 1509 he settled in Cologne, where he made contact with the Dominicans, who had promoted Donin's efforts to convert the Jews three centuries earlier. Pfefferkorn's enthusiasm for the Christian faith was undeniable, but the results of his preaching were meager. In 1516, at the height of his fame, he claimed he had converted 14 Jews after years of effort. He claimed another five would have entered the Church if the Jews hadn't blackened his name. Pfefferkorn would become famous as a publicist, not as a preacher. The printing press was transforming the movement of information in Europe, and he made good use of this new technology.

A critical review of the sermon Let's Examine the Evidence, by Bertrand Comparet

William Finck
CHR20160408-LetsExamineEvidence.mp3

Bertrand ComparetA Critical Review of Let’s Examine the Evidence, by Bertrand Comparet

This evening we are going to present a sermon by Bertrand Comparet titled Let’s Examine the Evidence. The purpose of the sermon is to prove through an assessment of certain of the parables of Yahshua Christ that the New Testament is consistent and contiguous with the Word of God in the Old Testament, and therefore that all of the promises of the Old still stand for the children of Israel under the New.

We are going to offer several of our own comments both supporting Comparet’s work, and sometimes criticizing and seeking to correct his work. As we have often said concerning Bertrand Comparet and other Christian Identity teachers of the past, we owe them a debt of gratitude for the wonderful work and excellent research which they did, blazing a trail for us in our quest for Biblical truth. But we also owe it to them and to ourselves to correct any errors they made along the way, and to further edify the work which they left us. We would be honored if in the future, others did that same thing with our own work.

If our text here varies slightly from what is posted at the Bertrand Comparet archive at Christogenea, it is only because we amended parts of Clifton’s original publication from a taped presentation made by Comparet himself, and then we realized that two different taped presentations of Comparet’s sermon exist in our archives, so the slight differences were probably made by Comparet himself.

The Jews in Europe: The Converso Problem and the Inquisition, Part 2

William Finck
ChrSat20160402-Conversos-02.mp3

The Jews in Europe: The Converso Problem and the Inquisition, Part 2

Here we shall offer a summary background loosely based upon what we had seen in the first segment of this presentation, adding a few of our own opinions.

After the Visigoths of Spain had converted to Christianity, and began to regulate their kingdom with Christian principles, life for the Jews became quite intolerable. Laws were made whereby Jews could no longer lend money to Christians on usury, Jews could no longer hold office or rule over Christians, and other laws by which they could no longer live as parasites on the larger White society. Jews had thrived for centuries in pagan Spain, and the parasites were not going to let themselves be deprived of such a profitable host. So in the 7th century the Jews reacted by bringing the moslems into Spain in order to destroy the Gothic kingdom. Perhaps around two-thirds of the Iberian peninsula came to be ruled and also occupied by Arabs and Moors for over 7 centuries. But when the moslems were finally being forced out in the Reconquest, the Jews remained, their role in the moslem invasion being quite obscure to most all Spaniards, and, unfortunately, even to most Christians today.

We can search out the events leading up to the moslem invasions of North Africa and Spain, and we may find that Jews created the moslem religion for the very purpose of organizing the Arab hordes against Christendom. While that is outside of the scope of our purpose here, the result stands as the first proof of the assertion.

Paul's Epistle to the Colossians Part 7: Christianity and Slavery, with Philemon

William Finck
Colossians 4:1-18, Philemon 1:1-25
CHR20160401-Col07.mp3

Paul's Epistle to the Colossians Part 7: Christianity and Slavery, with Philemon

One of the underlying themes we have been building upon from what Paul of Tarsus has taught us in the first several chapters of this epistle to the Colossians is judgment. Paul of Tarsus began when he advised these Christians of Colossae that they should let no man judge them concerning feasts, sabbaths and other celebrations, and then he also informed them that they should not submit to the ordinances of the men, nor should they worship angels, as he called them, who would prevent them from the use of those elements of God’s Creation that are beneficial to the satisfaction of the flesh, which was basically a refutation of both Pharisaism and asceticism, or, as the King James Version translates the term, “will worship”, which describes asceticism.

However Paul also informed these Colossians that, because they had an assurance of life in Christ, they should choose to abstain from the sins of the world, fornications, evil desires, covetousness, which Paul identified as a form of idolatry, and “filthy communications”, among which are blasphemies, deceits, slanders, ribaldry, and even the wrath of men.

Saying these things, Paul explained that in Christ “one is not Greek and Judaean, circumcision and uncircumcision, Barbarian, Scythian, slave, free, but altogether and in all ways Anointed.” Paul made a similar statement in Galatians chapter 3, where he had said, as it reads in the King James Version, “26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew [properly Judaean] nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” And here is where many supposedly pious Christians have found, or have even created much confusion.

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

William Finck
ChrSat20160326-Conversos-01.mp3

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.

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

William Finck
Colossians 3:11-25
CHR20160325-Col06.mp3

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”

William Finck
Colossians 3:1-13
CHR20160318-Col05.mp3

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.

Paul then advised his readers to “let no one find you unworthy of reward”, where he must have been referring to earthly rewards, making reference to those who would tell them that “One should not hold, nor should one taste, nor should one touch, (things which are all for corruption in their misuse,) according to the commands and instructions of men?” So we see that Christians should not seek to bar their brethren from anything which may give them refreshment or relief, even though that particular substance may be abused. Discussing this, we made examples of substances such as wine, marijuana and poppy, things which can certainly be abused, but which also have many legitimate uses. Conceding to the idea that the potential for the abuse of a substance is a good reason to proscribe the use of the substance actually isolates us from many of the wonderful and important resources provided for our use by the Creation of God, and in the long run often causes us more harm than good.

Christian Expectations

William Finck
ChrSat20160312-ChristianExpectation.mp3

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.

In our last few programs here, we presented Adolf Hitler’s final speech, where he had summarized some of the reasons why Germany was forced to war in 1939, and we hope to have explained that the cause of National Socialist Germany is the same cause which Identity Christians also have. Hitler’s war should therefore be our war, in spite of the fact that our fathers fought on the wrong side of it, and many of our people still do. We also presented Joseph Goebbels’ last speech, intending to show that even if Germany had no hope to win, Goebbels’ remained hopeful, and maintained to the end the conviction that God and justice would indeed prevail over Satan, the international Jew.

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

William Finck
Colossians 2:16-23
CHR20160311-Col04.mp3

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.

At first, the Puritans sought to purify the Church of England of the idolatry and rituals and other things considered Catholic and which have no foundation in Scripture. However numbers of them, realizing that the established churches could never be reformed, broke from the Anglican church and established their own churches. Many of these, being persecuted, fled to America or Holland, and among the first Pilgrims were a large number of separatist Puritans, but there were also some non-separating Pilgrims, Puritans and others who remained within the Anglican church.

Goebbels' Hope from a Christian Identity Perspective

William Finck
ChrSat20160305-GoebbelsHope_and_CI.mp3

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 Kingdom of Heaven, or the Elections of Men?

William Finck
CHR20160304-Kingdom_vs_Elections.mp3

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?

Hitler’s War from a Christian Identity Perspective

William Finck
ChrSat20160227-HitlersWar_and_CI.mp3

Christogenea Saturdays, February 27th, 2016: Hitler’s War from a Christian Identity Perspective

Lately we have been discussing Christian Identity vision and objectives in presentations with Mark Downey and again in a recent article posted at Christogenea, which summarized some of the things we said in those presentations. Here we are going to offer what may at first seem to be a strange mix, especially to those who have not heard us speak about Adolf Hitler and National Socialism. This subject we have not touched on now for many months. What might seem to some to be a strange mix has a definite purpose. I would implore you not to accept the Anglo-American-Jewish propaganda concerning 20th century history. It absolutely amazes me that so many fools who claim to be Identity Christians, and especially pastors, still do accept all of those Jewish lies. Tonight I want to summarize, at least in part, what has happened in Europe and throughout the West in recent history, what is happening now as a result of that history, and also offer a summary of the proper perspective which the Identity Christians should have of both the events of recent history, and most importantly, of the place which we must assume for ourselves within the context of that history. All the Jews stand for lies, and we must stand for truth.

To help us accomplish this objective, we are going to present our recent article. But first, we we are going to present what is commonly known as Adolf Hitler’s last speech. It was a radio address to the German Volk made on January 30th, 1945. While it is short, we are going to read all of it, because it describes an earlier stage in the very same battle that our White race faces once again today. Except that comparatively, Whites as a collective people today are more like the Germans of 1922 than they are of 1933 or 1945. The speech is addressed to the German Volksgenossen, which are national comrades, and National Socialists, and ostensibly both labels were used to refer to the same people. 

Paul's Epistle to the Colossians Part 3: The Handwriting Against Us

William Finck
Colossians 2:1-17
CHR20160225-Col03.mp3

Paul's Epistle to the Colossians Part 3: The Handwriting Against Us

Thus far three topics have stood out in the discussion found in Paul’s epistle to the Colossians: the fact that Jesus Christ is God come in the flesh, and that He had come to reconcile His household to Himself, redeeming them and forgiving their sins. In relation to this, Paul explains that he, being assigned the administration of this household, suffered many things for their benefit in the execution of that assignment. Here in Colossians chapter 2 Paul will continue expounding upon all three of these topics as he also adds some admonitions as to how Christians should conduct themselves on account of these things.

1 For I wish you to know that as great a struggle as I have for you, and those in Laodikeia, and as many as have not seen my face in the flesh,

Laodikeia was about 10 miles from Colossae. In Colossians chapter 4 we learn that Paul also wrote an epistle to the Laodikeians (popularly Laodiceans), which has not survived to us. The Laodikeians are mentioned again in the Revelation, where they are the seventh of the seven assemblies which had received messages from Yahshua Christ.

The Christian Identity Vision, Part 2

William Finck
ChrSat20160220-CI_Vision_02.mp3

Christogenea Saturdays, February 20th 2016

The hour is late, and all of the formerly Christian nations are overcome with the enemies of Christ. It is far too late to split hairs over the place of beasts in the kingdom of God, when it should be obvious to all that after 500 years of trying to civilize and make Christians of them they are still nothing but beasts.

How is Christian Identity relevant in today's society? How can we help to steer Christian Identity down a path which is useful to our nation and race in these last days? These are the core issues and objectives that we are once again going to discuss this evening with our friend and guest, Pastor Mark Downey of Kinsman Redeemer Ministries.

Paul's Epistle to the Colossians Part 2: Jesus Christ is God

William Finck
Colossians 1:15-29
CHR20160219-Col02.mp3

Jesus Christ is God, or as we are more inclined to say, Yahshua Christ is Yahweh. I was startled, when I first became acquainted with the Christian Identity world, that so many people have not understood that, and there are still those who deny it. They want to limit God to a spirit world disassociated from reality. Those are seeds that the jews have sewn, and they still do, but in the end, they shall bear no fruit.

Paul's Epistle to the Colossians Part 2: Jesus Christ is God

The children of Israel had in ancient times sold themselves into sin, and for their sin Yahweh their God delivered them into captivity. From thence they were alienated from God, having been lost in paganism and a multitude of errors, and the resulting state in which they were found is frequently described in the books of the prophets and in the Gospel as darkness. This brief description encapsulates one aspect of the prophecies such as that which is found in Isaiah chapter 59, where in verse 2 the words of Isaiah in reference to Yahweh read: “2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” Then in verse 9 he speaks for all of Israel and says: “9 Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.”

The Gospel message is a message of reconciliation for those same children of Israel, that they repent and return to obedience to Yahweh their God in the mercy which is offered through Christ. So in the opening of this epistle to the Colossians, Paul exhorts them to “to walk worthily of the Prince in all complaisance”, and to do so while “12 being thankful to the Father, who qualifies us for that share of the inheritance of the saints in the light, 13 who has rescued us from the authority of darkness, and instead gave us into the kingdom of the Son of His love, 14 in whom we have redemption: the dismissal of errors.”

A Presentation of Clifton Emahiser's Telegony, Fact or Fiction?

William Finck
ChrSat20160213-Telegony.mp3

This is a presentation of Clifton Emahiser's paper, Telegony, Fact or Fiction?

The following resources were mentioned during the program:

An issue of Applied Trophology in PDF which is unrelated to the program material, but we wanted to show that the publication once existed. Standard Process Laboratories was the publisher, and the company is still in business. [Click here for their product information on protomorphogens.]

The Etiology of Racism in Europe, which is evidently not the edition that Clifton had quoted for his article, but the original website no longer has that article.

In relation to the discussion of microchimerism:

A Study from the January, 1996 issue of the journal Medical Sciences entitled Male fetal progenitor cells persist in maternal blood for as long as 27 years postpartum

Another study on microchimerism which was cited is found at the website Science Daily, and is titled Male DNA commonly found in women’s brains, likely from prior pregnancy with a male fetus

Click here for William Finck's notes in Open Office format.