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Who is Your Savior? A Review of a Sermon by Bertrand Comparet

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Who is Your Savior? A Review of a Sermon by Bertrand Comparet

Perhaps six or eight weeks ago, we learned of a group which claimed to be Christian Identity, but which has been led off into believing a Roman Catholic heresy which is called “trinity”, which is of course a word, and a concept, that is not found in Scripture. Some members of this group are, or were, also participants in Christogenea forums. So at first we addressed this by presenting a paper from Clifton Emahiser titled The Day The Word Became Flesh, and now we shall address it further by presenting a Bertrand Comparet sermon titled Who is Your Savior? Doing this, our main point is to show that traditional Identity Christians such as Comparet understood that the “trinity” heresy is incompatible with Biblical Christianity.

For many simple reasons, the Roman Catholic trinity heresy, and we will call it Roman Catholic because that is where it began, with the development of the Roman Catholic Church, is absolutely incompatible with what we call Covenant Theology, and therefore it is incompatible with our view of Christian Identity, as Identity is based on Covenant Theology. It is also idolatry, as it forms the One True God into three different persons, perverting the Biblical perception of elements of His Being into the image of man. The worst aspect of this is the Catholic claim that the Holy Spirit, which is the Spirit of God, somehow becomes a person separate from God the Father and His Christ, simply because of “love”. From here, the possibilities for continued sophistry and idolatry are endless.

But a critical foundation for understanding both Covenant Theology and the true nature of Yahshua Christ is an understanding of the relationship between Yahweh God and the children of Israel. When Yahweh took the children of Israel to Himself as a peculiar people, He was expressing His purpose to keep the promises to Abraham, and at the same time the collective people of Israel, the nation, was considered His bride. Thus we read in Isaiah chapter 54: “5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.” While there are many other witnesses to this concept in the Old Testament, this one should suffice here.

Being the Creator of Israel, Yahweh was also the Father, so from that perspective we read in Isaiah chapter 63 where, in a prophetic manner, the children of Israel are portrayed as saying: “16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.” Of course, this portrayal was made of a time future to Isaiah’s own, and it depicts the circumstances of the children of Israel in captivity, put off from God for their sins, which is the very reason they needed to be redeemed.

The Day The Word Became Flesh, a review of a paper by Clifton Emahiser

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Note, January 28th, 2021: The version of these notes edited after the presentation evidently did not save properly, and have now been corrected. The original document has just been replaced, 12:35 PM EST. - WRF

After many discussions this past week in the Christogenea forums and chats, I thought that perhaps it is an appropriate time to present:

The Day The Word Became Flesh, a review of a paper by Clifton Emahiser

Countless men have attempted to understand the Genesis account of Creation, which begins with a statement that “God created the heaven and the earth”, and then the first actual utterance ascribed to God is “Let there be light”, before it goes on to describe His actual creation of the heaven and preparation of the earth for habitation. Several verses after the proclamation “let there be light”, we see the sun, moon and stars were created, which are the only sources of light perceived by man, other than earthly sources such as fire or man-made light. Therefore, from the Genesis account alone, we cannot know what that light of Genesis 1:3 is, where God had said “let there be light”, and where He first distinguished day and night, even before the sun, moon and stars were created.

But these are certainly not contradictions in the Genesis account, and in spite of the fact that many fundamentalists of the past have insisted that the Creation account is absolutely literal and even “scientific”, it should rather be apparent to Christians that the events of Creation were explained in a manner by which the full meaning and truth of at least some of its statements would not become apparent until the revelation of the Gospel of Christ. Neither is the Creation account complete, as it does not describe the creation of things which are not regularly manifest on the earth, such as wicked spirits or angels, whether they be good or evil. As it is expressed in Matthew chapter 13, since Christ came to reveal things kept secret from the foundation of the world, the entire account of creation was certainly not included in Genesis, or things could not have been kept secret.

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