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No matter the invasion, the conquered or the conqueror, it has always been the treachery of the native kings, nobles or chieftains by which Britain was overrun by foreigners, whether they were Romans or Saxons or Normans. The same thing is true of the non-White hordes who are overrunning Britain today.
Christogenea Saturdays, August 1st, 2015: True Christian Communion
Earlier this summer, on our recent five-week trip, we were invited to give an opinion of Christian Communion at a Wednesday Bible Study. Some members of a certain church which is dear to us had a long-standing division over the practice of communion as it is traditionally conducted in denominational churches, and whether it should be continued, and how it should be continued, in a true Christian church. I spent nearly an hour giving my opinion on the matter, and this presentation will be based on the outline notes which I had made for that reason.
We all (and when I say we I mean Identity Christians) have backgrounds in one denomination or another, one mainstream belief system or another which, upon discovering our Christian Identity, we now understand to have been based on false paradigms when compared to Scripture and history. But we also all have some degree of what I can really only describe as baggage. While after we have come to the Truth we usually realize that we must cast away much of what we upheld in our former walk, there are almost always some things which we maintain to which we have some emotional tie, things which made us feel good, and which we want to hold onto. Sometimes we simply take it for granted that we are supposed to be doing those things, which are supported by vague understandings of certain Scriptures, and so we insist that we keep doing them. But these are often traditions of men, or even Old Testament rituals that we have not let go of, and which are obscure to us because of the translations which have been made by the professional priests and because of the language and even the cultural barriers between us and the original texts. The truth is, that if we have baggage, then we have not come to the Truth with a clean slate. Often we fail to clean the slate out of our own ignorance, and often we fail to clean the slate out of our own desires to maintain our traditions simply because there are things which we like and we have always done them, so we insist on continuing them. Tonight we are going to take issue with some of the modern “traditions of men”, in comparison with scripture.
The Epistles of Paul - Galatians Part 2: The Works of the Law
In Galatians chapter 1 Paul had begun to establish his credentials and his authority as a preacher of the Gospel of Christ. Here he shall continue to do this, and he did it because, as we shall see here in this chapter, he is addressing the Judaizers who had obviously infiltrated among the Galatians in order to bind them to the circumcision and other rituals of the Old Testament law. Ostensibly, these Judaizers had credentials of their own, and therefore Paul, writing in opposition to them, was compelled to present the evidence of his own legitimacy.
At Galatians 1:18 Paul spoke of his time in Jerusalem as described at Acts 9:26, where he had said “Then after three years I went up to Jerusalem to relate an account to Kephas, and remained with him fifteen days”. Here Paul is talking about his visit to Jerusalem in Acts Chapter 15, then he continues in Galatians chapter 2 and says:
1 Then after fourteen years I had again gone up to Jerusalem with Barnabas, taking Titos along also; 2 and I had gone up after a revelation, and laid upon them the good message which I proclaim among the Nations, but privately to those of repute, lest in any way I strive, or have strived, in vain.
Martin Luther, in Life and Death, Part 8: Politics and Religion Must Mix
Studying Medieval European history is like untying a bundle of knots, and you have to untie one before you can get to the next. But then every so often you get one that can't be undone, so you are forced to cut the rope because there are some knots that can never be untied. The Protestant Reformation was not only religious, but it was also political. We can discuss all of the religious principals, but it is absolutely naive to think that the princes of Germany joined the Reformation because of those principles alone. Rather, politics is much more responsible for the success of the Reformation than religion. We can understand a lot of the politics, but because the sinister forces that had driven some of the players were successful at remaining in the shadows, there are always going to be some things which we cannot truly understand.
A backdrop to Luther's Reformation were the Italian Wars which spanned over 60 years and most of Luther's life. Involved at diverse times were the French, the Spanish, the Austrians, the Germans, the Popes, the Republic of Venice, and even the English and the Scots. These wars began as disputes over Naples and Milan, resulted in several invasions of Italy, and continued as struggles for control between the royal houses all over Europe. They were marked by alliances, counter-alliances, and betrayals no different than those which we have seen in the World Wars of the twentieth century. In the meantime the Austrians and the Venetians were fighting the Turks on other fronts. At one point in the wars, the French, who under Charles VIII had originally sought to use Naples as a base for the war against the Turks, had under Francis I been so treacherous as to ally themselves with the Turks, and allowed the Ottomans to use Toulon as a winter port for the alien fleets. As a result, over thirty thousand Muslims had occupied the city for about eight months, as Christians kidnapped from the coasts were being sold as slaves in its streets.
The Epistles of Paul - Galatians Part 1: The Gospel to the Germanic Galatae
Here we shall present Paul's epistle to the Galatians, and before doing so we must establish the identity of the Galatians whom Paul was writing to. The name Galatia at the time of Paul's ministry referred to either one of two things. First, the word referred to the kingdom of the Galatae which was established in Anatolia in the 3rd century BC, or secondly it may have referred to the Roman province of Galatia, which incorporated the ancient kingdoms of Lycaonia, Phrygia and Galatia. Considering only the use of the term Galatia in reference to the Roman province, there have long been academic debates disputing whether Paul had written to the “northern Galatians” of the province, which refers to the somewhat Hellenized Galatae of the ancient kingdom, or to the “southern Galatians” which more numerously included the Greeks and Hellenized Lycaonians of the larger cities. But the so-called scholars who debate on these terms do not even seem to realize that Luke did not use the term Galatia in reference to the Roman province, but only as it was originally used, in reference to the ancient kingdom, and that was only the northern part of the Roman province.
In his accounts in Acts, in chapters 13 through 16, Luke specifically mentions the cities Derbe, Lystra and Iconium several times each, and many commentators imagine that it was the Christians in these cities who were the recipients of Paul's epistle to the Galatians, because these cities were all in the southern portion of the Roman province of Galatia. But Derbe, Lystra and Iconium were cities of the ancient kingdom of Lycaonia, which the Romans had later incorporated into the province of Galatia, and in Acts 14:6 Lystra and Derbe are called “cities of Lycaonia”, and then in Acts 14:11 we see a reference to the “speech of Lycaonia”, and the ancient Lycaonians were properly neither Greeks nor Galatians, although they had been Hellenized to a great degree. Then later, in Acts 16:6, Luke mentioned “Phrygia and the region of Galatia” as being separate places, and the ancient kingdom of Phrygia, like Lycaonia, had also been incorporated into the Roman province of Galatia. Then in Acts 18:23 Luke once again describes Paul as having traveled through “the country of Galatia and Phrygia” where he had strengthened “all the disciples”. So we see that in Luke's writing, Phrygia and Galatia are clearly distinguished from one another and also from the cities of Derbe, Iconium and Lystra mentioned in verses 1 and 2 [of Acts 16], which were in Lycaonia.
The introduction for this program employed information found at Clifton Emahiser's website here: Early Celtic Church Taught Physical Seduction Of Eve!! and here: Early Church Era On Two Seedline
Two-Seedline Christian Identity teachings are found in some of the earliest writings of the Church Fathers. But it is the greatest of Biblical Truths and therefore the most oppressed and persecuted. Ultimately, the attitudes of the Alexandrian universalists prevailed because they were the most useul for both the Jews and the Roman Imperialists.
The following are William Finck's notes for the program:
A brief discussion of the universalist poison of Clement, Origen and Eusebius
Clement of Alexandria misused the phrase “brood of vipers” in Book 1 Chapter 11 of The Instructor (Paedagogus) and in Book 4 chapter 16 of The Stromata. Then in his Exhortation to the Heathen, Chapter 1, ascertained that one could go from being of the “brood of vipers” to being a man of God by accepting Christ:
Again, therefore, some venomous and false hypocrites, who plotted against righteousness, He once called “a brood of vipers.” But if one of those serpents even is willing to repent, and follows the Word, he becomes a man of God.
The universalist position of Scripture was expressed by Clement of Alexandria, and after him it was continued by his student Origen, another Alexandrian, and then by Eusebius. By the time of Eusebius, it seems to be the only position he could imagine, although he neglected to mention at least some of his own theological opponents, such as Methodius of Olympus.
Keith's Truth Militia website is currently under new development.
The Prophecy of Zephaniah
If the editors of the King James Version of the Bible sought to order the minor prophets chronologically, then Zephaniah is probably just a little out of place, as it seems that the book should have preceded Habakkuk in order. This is because Habakkuk had made no mention of Nineveh as a world power while in Zephaniah chapter 2 we read an oracle against Nineveh, where it says: “13 And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like a wilderness.” This indicates that Assyria is about to be judged by Yahweh and therefore Zephaniah wrote his prophecy before 612 BC, which is the generally accepted year of Nineveh's destruction. Zephaniah himself tells us that he prophesied during the reign of the good king Josiah, who likely ruled Judah from about 640 BC down to about 609 BC.
We had argued while presenting the prophecy of Habakkuk that he had probably prophesied after the fall of Nineveh, since he never mentions the city or the Assyrians, and even then after the death of Josiah and before the coming of the Babylonians to Judah, which was between 608 and 601 BC. Therefore Zephaniah is probably the next-to-last of the prophets of the Kingdom of Judah whose writings have survived to us, while Habakkuk is probably the last of the Old Kingdom prophets whom we know.
Most of the Book of Zephaniah was also preserved in the Dead Sea Scrolls, and we may examine readings from that source and from the Septuagint where they may improve our understanding of the words of the prophet.
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
Understanding that Judaea in the Roman period was a multi-cultural province of Canaanites and Edomites as well as Israelites of the tribe of Judah is the first step in understanding why Jesus was certainly not a "Jew". Today's Jews descend from Edomites and Canaanites. While a few may have partially descended from Judah, they are bastards and do not count as Israel.
Pastor Mark Downey concludes his explanation that there is no silver bullet for which to cure what White Nationalists are calling White Genocide. This is a judgement from God, and the White man must return to his God and repent of his sin. The original sermon is found at Mark's Kinsman Redeemer website here: White Genocide Part 2: No Silver Bullet
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.
Pastor Mark Downey explains that there is no silver bullet for which to cure what White Nationalists are calling White Genocide. This is a judgement from God, and the White man must return to his God and repent of his sin. The original sermon is found at Mark's Kinsman Redeemer website here: White Genocide Part 2: No Silver Bullet
Here we continue our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius
William Finck spoke at the Fellowship of God's Covenent People in Union, Kentucky this Sunday June 21st. I am grateful to pastors Elmore and Downey for the opportunity. Thank you, and praise Christ!
This article will also serve as the editorial for the upcoming Saxon Messenger.
Unity and Divisions
This presentation is really a compendium of things I have presented over the past several years. If one has read or heard my commentaries on the minor prophets, and the recently completed Romans exegesis, all of these things will be familiar, while I hope to have added a new perspective or two. This is because the grounds for Christian communion do not change, and the lines where Christian unity and divisions are drawn should indeed be very clear. Yet I find many Identity Christians who do not understand them, so I continually reiterate these same messages, and in as many ways as I can.
One of the biggest challenges which I have faced in my work is getting people to actually believe that all Israel (true Israel being our White Christian nations) shall be saved – in spite of the fact that Paul of Tarsus stated as much explicitly in his epistle to the Romans, and in spite of the fact that the prophets of Yahweh our God also stated as much. All Christians for two thousand years have suffered from a burden of doubt that was not taught by the original apostles, and that was not taught by the prophets of God. Peter said “you are a chosen race”, and not “you are a race that might be chosen”.
Pastor Mark Downey explains that the mantras of White Genocide are actually a curse to Whites, because Whites have a promise that there will never be such a thing. The cries of White Genocide actually instill in Whites a victim mentality which demotes them to the status of the lesser races. The original sermon is found at Mark's Kinsman Redeemer website here: White Genocide Part 1: The Ultimate Curse
Here we continue our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius
By Clifton Emahiser with William Finck
Clifton's original papers on this topic:
Critical Review of E. Raymond Capt’s “Israel Judah and Jew”, Part 1
Critical Review of E. Raymond Capt’s “Israel Judah and Jew”, Part 2
Here we continue our presentation of Positive Christianity in the Third Reich by Professor D. Cajus Fabricius
"If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land." - 2 Chronicles 7:14
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