Transcript: Episode 0048

This transcript:
  1. Was machine generated.
  2. Has not been checked for errors.
  3. May not be entirely accurate.
WEBVTT

00:00:00 – 00:00:02:	And

00:00:30 – 00:00:42:	Welcome to the Stone Choir podcast. I am Corey J. Mahler.

00:00:42 – 00:00:48:	And I'm still woe.

00:00:48 – 00:00:52:	On this episode of Stone Choir, we're going to be doing something that we have not done

00:00:52 – 00:00:58:	previously. We were asked by the folks at Anelope Hill if they would discuss one of their

00:00:58 – 00:01:02:	publications with us, a book that they've published. And we're happy to do that. It's

00:01:02 – 00:01:08:	not something anyone's ever asked us to do before. I'm excited about it. It was a very

00:01:08 – 00:01:13:	interesting book to read. I was happy to read it. It's kind of funny looking at the table

00:01:13 – 00:01:19:	of contents and then reading through it. It's in a lot of ways, it's kind of an overview

00:01:19 – 00:01:25:	of much of the content that Stone Choir has covered in our first year of producing this

00:01:25 – 00:01:31:	podcast. So I think that the specific subject of today's book, which is titled The Sword

00:01:31 – 00:01:37:	of Christ by Giles Corey, very much dovetails with kind of the home turf for Stone Choir.

00:01:37 – 00:01:43:	Today with us also for the first time, we have a guest from the editorial team at Anelope

00:01:43 – 00:01:48:	Hill. So if you just introduce yourself and your company, I'm curious, how did you come

00:01:48 – 00:01:53:	to reach out to us and how did you come to publish this book in particular and why do

00:01:53 – 00:01:58:	you think it would be a good fit? Certainly. So my name is Taylor. I'm part of the editorial

00:01:58 – 00:02:06:	team at Anelope Hill. That's kind of a long question. But we publish the book because

00:02:06 – 00:02:11:	we find that it fits our mission. And we started about three years ago. Now we just recently

00:02:11 – 00:02:19:	celebrated our third birthday with the intention of making available books that are difficult

00:02:19 – 00:02:26:	to obtain or censored or ones that just aren't available in English and specifically in the

00:02:26 – 00:02:32:	rightist political tradition and that have to do with the philosophy and history of Europe

00:02:32 – 00:02:39:	and its diaspora. So that's where it started. And since then we've really in our based on

00:02:39 – 00:02:44:	our expectations, we've been amazingly successful in the kinds of works that we've been able

00:02:44 – 00:02:51:	to translate as well as the kinds of authors that we've been able to inspire to come publish

00:02:51 – 00:02:56:	with us. So I personally don't remember exactly how this one ended up with us. But as soon

00:02:56 – 00:03:00:	as we got it, we I was actually one of the people who reviewed it initially and I was

00:03:00 – 00:03:06:	very, very interested. So, you know, within kind of our mission statement, we'll publish

00:03:06 – 00:03:11:	different authors. We've published Protestant authors, Catholic authors, secular authors

00:03:11 – 00:03:18:	as well. But, you know, as long as it contributes toward that goal of making available books

00:03:18 – 00:03:27:	that have important ideas and important facts, and that can make a contribution to understanding

00:03:27 – 00:03:31:	the history and contributing to the current struggle of our people, then it's something

00:03:31 – 00:03:39:	we're interested in. So me personally, I'm a Protestant in the Calvinist tradition.

00:03:39 – 00:03:45:	So for that, I actually don't remember, maybe I shouldn't admit this, but I don't remember

00:03:45 – 00:03:53:	off the top of my head if Giles Corey necessarily approaches this book from a specific Christian

00:03:53 – 00:03:59:	tradition and what it is. But I mean, I think that's that recommends it in some ways, because

00:03:59 – 00:04:04:	the topics he deals with are relevant to all of Christendom and all of Christian history,

00:04:04 – 00:04:09:	especially European and white Christian history. So in a lot of ways, it is exactly the

00:04:09 – 00:04:14:	kind of book that I've always thought should exist, one that deals very specifically with

00:04:14 – 00:04:21:	issues like Christian Zionism and addresses the interaction between ethno-nationalism and

00:04:21 – 00:04:27:	Christianity and kind of is intended as a weapon to help us come to grips with the extreme

00:04:27 – 00:04:34:	liberalization that's taken place in the church. And as to why I'm here, well, I mean, I was

00:04:34 – 00:04:41:	I've been aware of you guys and your podcast for a while now back when I had a Twitter

00:04:41 – 00:04:48:	account before Elon banned me again. I followed you guys. I checked out a couple of the podcasts

00:04:48 – 00:04:53:	and I just thought that honestly, it would be something that I think like you said, it

00:04:53 – 00:04:58:	would be interesting to you and your audience just based off of how similar it is to what

00:04:58 – 00:05:02:	you guys talk about. So very happy and very grateful to have the opportunity to come on

00:05:02 – 00:05:04:	here and share it with you guys.

00:05:05 – 00:05:10:	We appreciate your time. And I've I was taking a look through the catalog for Manila O'Pillow. Your

00:05:10 – 00:05:16:	name has come up for, I think, pretty much since you came on the scene. And it's very an

00:05:16 – 00:05:21:	interesting collection. Obviously, as you said, you know, most the vast majority of the books, I

00:05:21 – 00:05:27:	think, are focused specifically on politics. And there tends to be at least, in cursorly, it looks

00:05:27 – 00:05:33:	like there was a lot of focus around kind of the history of fascism and in things around that in

00:05:33 – 00:05:38:	the 20th century, which is valuable, because that's one of those things that such a dirty word,

00:05:38 – 00:05:42:	you know, people use it as an epithet, but no one can define it. And so I'm very grateful that

00:05:42 – 00:05:49:	you've produced and published and reprinted a number of works that, you know, are just in many

00:05:49 – 00:05:54:	cases from the men who were on the ground in those days. So I would, I would commend folks who

00:05:54 – 00:05:59:	are listening will obviously put a link in the show notes to this book. And I should say up front,

00:05:59 – 00:06:04:	we're not getting paid anything for this, we want nothing for it. They asked, and so we're happy

00:06:04 – 00:06:09:	to do it. I think that's probably the approach we'll always take. I mean, this is a fringe

00:06:09 – 00:06:15:	podcast that has no monetary value, really. And so I honestly would not want to be in a situation

00:06:15 – 00:06:21:	where I wanted someone's commercial success to be hinged to what people thought of our podcast. So

00:06:22 – 00:06:27:	in the future, you know, with this or anything else we ever do or refer, if we're going to get

00:06:27 – 00:06:31:	anything from it, we'll tell you we'll be transparent. But this is just entirely because

00:06:31 – 00:06:36:	it's such a great, there's so much synergy between, again, the topic of this book and

00:06:36 – 00:06:41:	what Ann Lowe Pill is trying to do. I want to just briefly read the introduction to the book,

00:06:41 – 00:06:46:	because it is really in a lot of ways almost kind of one of the underlying mission statements of

00:06:47 – 00:06:51:	Stone Choir as well. This is from The Preface by Giles Corey.

00:06:53 – 00:06:58:	The hatred for Christianity on the right truly pains me. This is the reason that I wrote this

00:06:58 – 00:07:03:	book. I fully understand the hatred. For as I argue in my introductory essay, there's very little

00:07:03 – 00:07:08:	to praise about organized Christianity today. If anything, organized Christianity, including

00:07:08 – 00:07:13:	the Catholic Church, in each of the Protestant denominations, has indeed become yet another

00:07:13 – 00:07:17:	instrument of white genocide. Organized Christianity has capitulated and bent the need of Satan's

00:07:17 – 00:07:22:	coalition of the damned, thereby turning its back on our Lord and Savior, Jesus Christ.

00:07:22 – 00:07:28:	I despise the organized Christianity, too, for this reason. But usurp, though the mantle of the

00:07:28 – 00:07:33:	Church may be, that is no reason to simply abandon the faith. So many of us who observe the collapse

00:07:33 – 00:07:38:	of the Church into anti-white leftism have been led to the facile conclusion that Christianity

00:07:38 – 00:07:43:	itself is irredeemable. It isn't. Christianity does not even need redemption, for our faith

00:07:43 – 00:07:48:	remains what it has always been. The fairsacal teachers of false doctrine, whom we witness on

00:07:48 – 00:07:54:	parade today, simply are not Christians, no matter what they may say. Remember Paul's warning,

00:07:54 – 00:07:59:	for such are false apostles, deceitful workers, transforming themselves into the apostles of

00:07:59 – 00:08:04:	Christ. And no marvel, for Satan himself is transformed into an angel of light. Therefore,

00:08:04 – 00:08:09:	it is no great thing if the ministers also be transformed as the ministers of righteousness,

00:08:09 – 00:08:14:	whose end shall be according to their works, from Southern Corinthians 11.

00:08:14 – 00:08:19:	And he continues on the next page. The same sense of illiteracy lies behind the more absurd

00:08:19 – 00:08:25:	contention that Christianity is some far-off, life-denying, suicidal Jewish sigh-up. First,

00:08:25 – 00:08:30:	if this was true, why after nearly 2,000 years did organized Christianity only betray its race

00:08:30 – 00:08:36:	and civilization in the 20th century, after the Jewish coup that was accomplished in no small part

00:08:36 – 00:08:39:	by the creation and promotion of the heresy of Christian Zionism?

00:08:40 – 00:08:45:	So that's really kind of the thesis of the book itself. I do take issue with the phrase

00:08:46 – 00:08:52:	organized religion, organized Christianity. That's a modern term that emerged in the 20th century,

00:08:52 – 00:08:57:	really as things were starting to go to pot. But I think he's absolutely correct when he recognizes

00:08:58 – 00:09:04:	that when those on the right who are not Christian critique Christianity, they're only looking at

00:09:04 – 00:09:11:	what it is now and not what has been for 1,900 years. And so I'm in complete degree with the

00:09:11 – 00:09:16:	author that, and that's the thesis of Stone Choir as well, Christianity doesn't change. So if we

00:09:16 – 00:09:23:	have problems today caused by doctrine changing, that's what we need to fix. And personally, I

00:09:23 – 00:09:29:	think that it's one of the weaknesses that a lot of modern discourse has. From the pagan right,

00:09:29 – 00:09:35:	you have folks saying, oh, Christianity did this. And then there are folks who agree with the author

00:09:35 – 00:09:40:	and say, well, that's only the organized portion. That's just like denominations or whatever. I

00:09:40 – 00:09:45:	don't take that view. And to be clear, when we go through this and we level criticisms and

00:09:45 – 00:09:49:	critiques to some of the things, it's in no way saying it's a bad book. It's a really good book.

00:09:49 – 00:09:53:	And in particular, I just wanted to highlight this upfront, because it doesn't really color

00:09:53 – 00:09:58:	his actual conclusions or his arguments. But it's a term that he uses that we hear a lot. And

00:09:59 – 00:10:03:	you had mentioned earlier, you weren't sure if he came from a particular denominational background.

00:10:03 – 00:10:09:	He never says this at any point in the book. He does speak favorably of Eastern Orthodoxy,

00:10:09 – 00:10:15:	but I didn't get the sense that he was Eastern Orthodox. But again, it's immaterial to the book.

00:10:15 – 00:10:23:	So this is why we're all here. I want the future of our people to be a Christian future.

00:10:23 – 00:10:29:	And I want to be one where our people are intact, where our race is intact. And I'm very thankful

00:10:29 – 00:10:34:	that Ann Lopil has published this book, because not many of the books are even if some are by

00:10:34 – 00:10:40:	Christian authors, they're not overly about Christian subjects, which is fine. But part of

00:10:40 – 00:10:46:	the reason that Corey and I started Stone Choir was to inject Christian discussions from informed

00:10:46 – 00:10:53:	Christian men into a space where it's largely absent. And most of what we do see from Christian

00:10:53 – 00:10:58:	men is completely disastrous. So that's just the introduction of the book. And I think it's a very

00:10:58 – 00:11:02:	good introduction to what it is we're going to be talking about here today.

00:11:03 – 00:11:09:	From reading through the book and really looking at the citations or the references and also the

00:11:09 – 00:11:15:	ones that were not included notably, I get the general sense that he is reformed of some variety.

00:11:16 – 00:11:21:	Although I couldn't necessarily say that I know which particular one, but that would be

00:11:21 – 00:11:27:	my take away as to which tradition to which he belongs. However, that's not really what comes

00:11:27 – 00:11:32:	through in the book. He's not making a specific argument for any particular Christian tradition,

00:11:32 – 00:11:38:	which is why when I hear a critique of organized religion or organized Christianity,

00:11:38 – 00:11:46:	I really hear echoes of 0.24 of the 25 point program of the National Socialists, the notorious

00:11:46 – 00:11:52:	one as it were about positive Christianity, because it's the same general sense. It's

00:11:52 – 00:11:58:	opposition to the corrupted and subverted churches of the day as organizations. So

00:11:58 – 00:12:05:	organizational in that sense, I wouldn't take it to mean necessarily that organized Christianity

00:12:05 – 00:12:09:	is a problem. I don't think that he's advocating that. I know that there are those who do advocate

00:12:09 – 00:12:13:	that, and that's wrong. The church is an organization. The church has always been an

00:12:13 – 00:12:20:	organization. The church will always be an organization. The fact that the modern organizational

00:12:20 – 00:12:26:	church, the various corporate entities have been subverted, does not mean that the organization

00:12:26 – 00:12:31:	of the church is the problem. And I'm not saying that he's arguing that. I don't believe that he is.

00:12:31 – 00:12:38:	It's the same sort of problem that was faced in the previous century, where the church had also

00:12:38 – 00:12:44:	been subverted not to the same degree as today. Certainly, the churches today have been more

00:12:44 – 00:12:50:	subverted. Satan has had more time to perfect the same sort of subversion, really. It's not even

00:12:50 – 00:12:56:	of a different kind. It's just taken to a different degree. It's taken to a different level,

00:12:56 – 00:13:00:	because again, he's had more time to perfect it, and he has more men working for him now,

00:13:00 – 00:13:07:	unfortunately. But as for the book itself, I also would recommend it. It is a good book. It is

00:13:07 – 00:13:13:	worth reading. I will note, we did get our copies for free. So that is, in so far as there's any

00:13:13 – 00:13:18:	sort of incentive we had, we got a copy for free. But that's, for us, that's not an incentive.

00:13:19 – 00:13:23:	I would have bought the book anyway. And quite frankly, if we got a book for free and didn't

00:13:23 – 00:13:27:	like it, we would tell you that. Because, well, that's just the sort of people we are. I think

00:13:27 – 00:13:32:	everyone listening to this podcast knows by now that we're quite comfortable saying that a book

00:13:32 – 00:13:38:	is not good if it's not good. In this case, of course, we're not famous for mincing words.

00:13:39 – 00:13:47:	No, I don't think anyone tunes in to hear us add nuance. When it comes to this

00:13:47 – 00:13:50:	book, there are obviously, there are some things with which we are going to disagree,

00:13:50 – 00:13:57:	particularly as, it's not even necessarily particularly as Lutherans, but maybe as

00:13:57 – 00:14:03:	megastirial Protestants. There will be a handful of things, but he doesn't really get into specifics

00:14:03 – 00:14:06:	of denominational distinctive say or any of that. That's not the point of the book.

00:14:08 – 00:14:13:	The general points, the general chapter and section headings are things with which any

00:14:13 – 00:14:21:	Christian should be able to agree. And the same holds for almost all of his concluding points

00:14:21 – 00:14:26:	in the last bit. He has eight points that he goes through. The main parts of the book are

00:14:26 – 00:14:32:	the Christian questions. So Christianity as it relates to the, to the West, as it relates to

00:14:32 – 00:14:39:	the white race, is Christianity a positive? Is Christianity a negative? That's relevant for

00:14:39 – 00:14:42:	all Christians as relevant for anyone living in the West. It's relevant for anyone who is white.

00:14:43 – 00:14:47:	And then there's, of course, the heresy of Christian Zionism. We would agree. That's

00:14:47 – 00:14:52:	how we would phrase that. Incidentally, that's one of the things where we have not yet done an

00:14:52 – 00:14:59:	episode. We've discussed it. It's come up tangentially, but we will do an episode on that.

00:14:59 – 00:15:04:	We will try to do it in the near future because obviously, for various reasons, it is quite relevant

00:15:04 – 00:15:12:	today. And as we go down the list, there, all of these things are salient issues in the church

00:15:12 – 00:15:17:	today with which any Christian, any, I'm just going to say any Christian, I'd say any Christian on

00:15:17 – 00:15:23:	our side, but there are no Christians on the other side. So any Christian should be able to agree with

00:15:23 – 00:15:30:	these things. And yes, we're going to have some minor differences and perhaps, dare I use the word

00:15:30 – 00:15:38:	nuance, but by and large, this is a good book for an overview of many of the things we have been

00:15:38 – 00:15:45:	discussing on various episodes during the course of the past year. And just in general, things that

00:15:45 – 00:15:52:	are relevant to the political right, specifically with regard to Christianity. His mission statement

00:15:52 – 00:15:59:	talks about how those who carry the false doctrines that he talks about simply are not

00:15:59 – 00:16:05:	Christians. And when I was reading the book, that really stood out to me because it echoed something

00:16:05 – 00:16:12:	that I had experienced a lot. I've been a Christian my whole life. I used to be a lot more a Pentecostal

00:16:12 – 00:16:19:	kind of came from that branch, I guess you would say. And obviously, there's, you know, we can all

00:16:19 – 00:16:25:	understand, there's a lot of kind of temperamentally conservative or politically conservative Christians

00:16:25 – 00:16:32:	who, you know, they'll see things like some denomination or like some church

00:16:33 – 00:16:42:	out there will, you know, accept homosexuality or they'll accept having gay clergy or they'll

00:16:42 – 00:16:49:	promote Black Lives Matter or something like that. And they'll reject it, of course, they'll

00:16:49 – 00:16:55:	say that that's wrong. And they'll say, well, those people just aren't Christians. And in my

00:16:55 – 00:17:01:	experience, what they mean when they say that is it's a dismissal of the fact that there's

00:17:01 – 00:17:07:	any battle to be fought at all, basically, it's just saying, well, I'm saying in my mind to myself

00:17:07 – 00:17:12:	that like this person just doesn't count as a Christian. And therefore, I don't have to worry

00:17:12 – 00:17:17:	about it. And it's not my problem. And it's probably also just comes from a feeling of

00:17:17 – 00:17:22:	powerlessness, because both politically and probably theologically that they don't feel like

00:17:22 – 00:17:31:	they have a theological justification for fighting it. So in my mind, I think it is

00:17:31 – 00:17:38:	important for ordinary Christians like that to understand that while I obviously agree that,

00:17:38 – 00:17:43:	you know, when you identify false doctrines, it's appropriate to say that at some point,

00:17:43 – 00:17:47:	those people simply are not Christians, because they are not living out Christianity at the same

00:17:47 – 00:17:52:	time as I think the author recognizes, there is such a thing as just Christianity as a whole,

00:17:52 – 00:17:58:	as a phenomenon that's present in the culture and society. And if it was pretty much what he

00:17:58 – 00:18:04:	discusses, at least in the first part of the book, the way that it is increasingly manifesting as an

00:18:04 – 00:18:11:	anti white force. I think it's just important to understand that that, you know, that that is the

00:18:11 – 00:18:15:	perception that a lot of people have of Christianity, when they when they think of Christianity,

00:18:15 – 00:18:21:	that that's the only reference point for it that they have. And this really does call us to fight

00:18:21 – 00:18:28:	against that and to reform it or, you know, destroy it or whatever, however you may want to put it.

00:18:29 – 00:18:34:	But I think that in my own experience, this is a question that I think is very difficult for a

00:18:34 – 00:18:41:	lot of Christians to think about and grapple with. And I think, again, one thing that I like about

00:18:41 – 00:18:46:	the book is how direct it is at addressing this and saying, Well, you know, we're not rejecting

00:18:46 – 00:18:54:	the faith, we are in fact embracing and putting forth the true faith. And it is important to do

00:18:54 – 00:19:00:	this because that which calls itself Christianity, that cultural manifestation, that cultural phenomenon

00:19:00 – 00:19:06:	that calls itself Christianity is increasingly just has has absolutely nothing to do with what

00:19:06 – 00:19:13:	Christianity really is. Yeah, I agree completely. It's necessary for faithful men to stand and fight

00:19:13 – 00:19:19:	where we are, whatever denomination that is, and as these things come among us, we have to do something

00:19:19 – 00:19:24:	about it. We can't just, you're right, we can't just say, Well, that guy's irrelevant because he has

00:19:24 – 00:19:31:	bad doctrine. Well, if they're in positions of power, then they're going to do unspeakable harm

00:19:31 – 00:19:39:	with their power. The first chapter, Christianity today begins by discussing the complicity of

00:19:40 – 00:19:46:	all the major denominations in the so called refugee crisis, which is it is a crisis, it's a

00:19:46 – 00:19:52:	civilizational crisis, but these are not refugees, these are for the churches, they're money makers,

00:19:52 – 00:19:57:	these are industrial operations where they are getting paid by states and by other NGOs,

00:19:57 – 00:20:03:	including Lutherans, Lutherans, Catholics, Methodists. Pretty much everybody is in on the

00:20:03 – 00:20:11:	grift and they're doing it in the name of God. They're using false scriptural arguments to say,

00:20:11 – 00:20:16:	Yes, we must overrun Europe and we must overrun America and anywhere that any white homelands

00:20:16 – 00:20:23:	on the planet must necessarily be overrun by the third world because Jesus, because Jesus went to

00:20:23 – 00:20:29:	Egypt, therefore you need infinity Africans in your country and whatever happens to your community

00:20:29 – 00:20:35:	and your family, well, you should just love them and that's not a gospel matter. That's a huge

00:20:35 – 00:20:39:	problem. It is a seminal problem. It's one of the, as he says in the preface, as we've said

00:20:39 – 00:20:45:	elsewhere, it's one of the principal reasons that a lot of guys on the right who are, maybe they've

00:20:45 – 00:20:49:	left the church or were never in the church, actively hate Christianity because that's all

00:20:49 – 00:20:54:	that they see. I absolutely agree. It's necessary to document this is evil and it's coming from

00:20:54 – 00:20:59:	inside our own houses, Christians, but it is not Christian. In the first chapter, he does a good

00:20:59 – 00:21:07:	job laying out some of the history and the basic details of those things happening. The other part

00:21:07 – 00:21:14:	of that, that's a key part of the whole argument that runs throughout much of the book, is that

00:21:14 – 00:21:20:	anti-racism is a core of the religion that these people espouse as they import the third world

00:21:20 – 00:21:26:	rapists and murderers into our neighborhoods. He holds up as an example the Southern Baptist

00:21:26 – 00:21:33:	Convention, which is similarly conservative to the LCMS and has been going down very much the same

00:21:33 – 00:21:39:	path as our denomination has in the last few years. I was fascinated. I never really paid

00:21:39 – 00:21:44:	attention to other denominations too much and so I was ignorant of some of these things, but

00:21:45 – 00:21:51:	there were a few Russell Moore quotes that he introduced beginning about 2015 through 2017

00:21:51 – 00:21:57:	and I think a bit newer than that. I'm going to read these, but the reason they smacked me in the

00:21:57 – 00:22:04:	face was some of them are virtually verbatim the attacks from within the LCMS leadership

00:22:04 – 00:22:10:	against Korea and me forced on choir. So these are from Russell Moore in the Southern Baptist

00:22:10 – 00:22:15:	Convention. He writes, many of those who have criticized Mr. Trump's vision for America have

00:22:15 – 00:22:20:	faced threats and intimidation from the quote alt-right of white supremacists and nativists

00:22:20 – 00:22:27:	who hide behind avatars on social media. Another quote, at his 2017 meeting the Southern Baptist

00:22:27 – 00:22:34:	adopted another noxious resolution quote on the anti-gospel of alt-right white supremacy.

00:22:34 – 00:22:39:	That's pretty much verbatim from the street that Matt Harrison released in February attacking us.

00:22:40 – 00:22:44:	And the last quote I wanted to mention, the church should call white supremacy what it is,

00:22:44 – 00:22:51:	terrorism. But more than terrorism, white supremacy is satanism, even worse than satanism.

00:22:51 – 00:22:56:	White supremacy is a devil worship that often pretends that it is speaking for God

00:22:56 – 00:23:01:	with false sobriety more closed to his editorial by stating, quote,

00:23:01 – 00:23:06:	white supremacy angers Jesus of Nazareth. The question is, does it anger his church?

00:23:06 – 00:23:11:	And this is again, these were charges leveled against Korea and me by the leadership of the

00:23:11 – 00:23:16:	Missouri Senate. They called the FBI and accused us of terrorism for talking about this stuff.

00:23:17 – 00:23:22:	So I was fascinated to see Russell Moore saying the same thing about Baptist. It's the same playbook.

00:23:22 – 00:23:26:	It's exactly the same slander, the same lies. Interestingly, as the

00:23:27 – 00:23:34:	Stone Choir Telegram chat has grown, a number of people who have joined, have told me both

00:23:34 – 00:23:39:	there and privately and elsewhere that one of the episodes of Stone Choir, they introduced

00:23:39 – 00:23:45:	them to us and kind of got them hooked in some cases, was the four hour death march that we did,

00:23:45 – 00:23:51:	describing the events that the Missouri Senate had taken against the four men

00:23:51 – 00:23:56:	who initially exposed some of the most current evil going on within our denomination.

00:23:57 – 00:24:02:	And they resonated with them from other denominations because they've seen the same

00:24:02 – 00:24:07:	thing. So I very much appreciated Giles' mention of a lot of these things just because to me,

00:24:07 – 00:24:11:	they were, it was the first time I was seeing them. It was no surprise because of course,

00:24:11 – 00:24:17:	we all know that these guys are running a playbook and it's not, it's a supernatural playbook,

00:24:17 – 00:24:22:	which is why I doubt that Russell Moore hangs out with Matt Harrison. Yet when it comes to

00:24:22 – 00:24:28:	spiritually, they are bosom buddies. They have the same God and they're preaching the same religion,

00:24:28 – 00:24:33:	but it's not a Christian religion. So there's a great deal of research that he has done in

00:24:33 – 00:24:38:	this book that I find very valuable because it's filling in a lot of blanks that personally I

00:24:38 – 00:24:43:	didn't, I wasn't aware of. And I think for readers who pick up the book, I think that it will do a

00:24:43 – 00:24:49:	really good job of fleshing out exactly what's going on with the so-called refugee crisis.

00:24:49 – 00:24:54:	You see these things on TV and you see them showing up and how are there Somalis in Minnesota?

00:24:54 – 00:24:59:	Well, it's because the Catholics and the Lutherans in Minnesota that explicitly imported them.

00:24:59 – 00:25:04:	Yes, the government helped and the government was doing some of it, but it was church bodies that

00:25:04 – 00:25:08:	were doing the rest. And they're doing that not only in our name, but they're doing it with our

00:25:08 – 00:25:14:	money. And so I think that as readers read through this book, which again, we commend, I hope that

00:25:14 – 00:25:19:	I'd love to see Stone Choir listeners sell this thing out just because it's an important asset

00:25:19 – 00:25:25:	for folks to have to have some of the material just lay out, here's exactly what's been going on.

00:25:25 – 00:25:30:	And it's a great resource because it's a book that's in one thing that you could hand to someone

00:25:30 – 00:25:36:	else in many ways, a synopsis of a lot of things that we cover on Stone Choir. So as we've said

00:25:36 – 00:25:41:	before, the nice thing about having a podcast or a book or an article is you can hand it to a friend,

00:25:42 – 00:25:45:	kind of noncommittally. You don't have to say, this is the most important thing in the world,

00:25:45 – 00:25:49:	you have to agree with every word of this. You can just say, hey, check this out. There's some

00:25:49 – 00:25:55:	amazing stuff in here. I'm not even sure what to think. That's a nice passive way of broaching a

00:25:55 – 00:26:00:	subject that can be very upsetting and just say, look, these seem like facts to me when I look

00:26:00 – 00:26:06:	stuff up and checks out. I'm glad you mentioned the longest episode we've done and quite frankly,

00:26:06 – 00:26:12:	probably the longest episode we will do because we'll do what we've done with other topics,

00:26:12 – 00:26:18:	split them into multiple episodes into a series. If we're going to go that long on a particular

00:26:18 – 00:26:26:	subject, that one, it made sense to simply sit down and get it done, to do it in one go. But

00:26:26 – 00:26:33:	we really went through and aired the dirty laundry of our Synod, our church, because it's important.

00:26:34 – 00:26:38:	These are things that are being done in our name and as Woe said with our money,

00:26:39 – 00:26:44:	but they're also being done in public to a certain degree. Yes, they'd like to keep some

00:26:44 – 00:26:48:	of this underhanded. They don't want you to know exactly what they're doing. But these are public

00:26:48 – 00:26:57:	sins and public sins have to be rebuked publicly. You do not go to a man privately, you can do this

00:26:57 – 00:27:03:	as well, but you do not exclusively go to a man privately to rebuke him for his public sins.

00:27:03 – 00:27:11:	For his public sins, you rebuke him publicly. And the reason we see this agreement across

00:27:11 – 00:27:18:	denominations, across traditions, across churches with men who do not talk to one another, who

00:27:18 – 00:27:24:	probably in some cases don't even know the existence of one another, unless perhaps Russell Moore

00:27:24 – 00:27:30:	happened to see the fact that Matt Harrison spoke before Congress at one point. These are not men

00:27:30 – 00:27:35:	who attend the same country clubs. They obviously don't attend the same churches. The reason they

00:27:35 – 00:27:41:	have this same script is as we have said in a number of episodes, I'm not going to go and search,

00:27:41 – 00:27:46:	so I know how many times we've used the phrase, but there is an animating intelligence behind all

00:27:46 – 00:27:53:	of this evil. Satan is running a playbook and he has developed it over a course of millennia.

00:27:54 – 00:28:01:	He is perfected at this point. Satan, at the very least, seems to believe that he is in the end game.

00:28:01 – 00:28:05:	Maybe it is, maybe it isn't. We are not going to speculate on whether or not that's the case.

00:28:06 – 00:28:10:	Woe is going to lean more toward it being the end game. I'm going to lean more in the other

00:28:10 – 00:28:16:	direction. One of the few places where we disagree a little bit. But no man knows the day or the hour.

00:28:17 – 00:28:23:	Satan seems to be acting as if he's playing for all the marbles right now. And so he has

00:28:23 – 00:28:28:	all of his pieces in play. He has all of his units on the board. That's why we see the full

00:28:28 – 00:28:33:	court press. That's why we see this happening in every single denomination and tradition.

00:28:34 – 00:28:41:	And that's an important point. The churches have been the very last thing to be subverted.

00:28:42 – 00:28:50:	Oftentimes, if you're speaking to a neopagan or someone who has a particular animus toward the

00:28:50 – 00:28:55:	church, perhaps with warrant, I won't say it's unwarranted, but has this particular hatred of

00:28:55 – 00:29:02:	the church, will point out that the modern churches have been subverted. That's true. But show me

00:29:02 – 00:29:08:	something in our society that has not been subverted. The churches held out the longest. They

00:29:09 – 00:29:16:	were subverted last. All of the things we've gone over in previous episodes, when it comes to

00:29:16 – 00:29:21:	subversion of the culture and corruption of all of our institutions, happened before the church

00:29:21 – 00:29:29:	was corrupted. The church stood against this for a very long time. Satan has been trying all these

00:29:29 – 00:29:38:	attacks for centuries. The church has rebuffed them all until today. He finally figured out

00:29:38 – 00:29:43:	the best way to subvert the church, and he is actively working to do so, to bring that to

00:29:43 – 00:29:51:	completion. And that is the war that we're actually fighting. Because if he wins over the churches

00:29:52 – 00:29:58:	in sort of a full sense, if he wins that particular engagement, if he wins that battle

00:29:58 – 00:30:04:	of the larger war, then he's won. Because the church is in point of fact the last bastion,

00:30:04 – 00:30:12:	the last thing standing against his complete victory. And Taylor, you mentioned the issue where

00:30:12 – 00:30:18:	what is a Christian, basically, is the question. What does it mean for someone to be a true Christian

00:30:18 – 00:30:24:	or a false Christian? Is there such a thing as a false Christian? Are these people who hold these

00:30:24 – 00:30:31:	false beliefs Christians or not? And we went over this in the episode on the Jews, the first

00:30:32 – 00:30:38:	in the series specifically dealing with the Jews, episode 34, and that is the No Scotsman fallacy.

00:30:40 – 00:30:45:	We went over it there, but I'll go over it again briefly here. There is such a thing as a Christian.

00:30:45 – 00:30:54:	Just as there is such a thing as a Scotsman, the reason that you have the fallacy is because there

00:30:54 – 00:31:01:	is such a thing as the thing to which you are applying the fallacy. To make that clear, a Scotsman

00:31:02 – 00:31:10:	is a member of the nation, of the race, of the Scottish. If you find a Scottish man who does

00:31:11 – 00:31:16:	something you don't like and say, oh, well, he's no true Scotsman, no, he's still a Scotsman.

00:31:16 – 00:31:21:	You just don't like what he's doing. But that doesn't change the fact there is such a thing

00:31:21 – 00:31:28:	as a Scotsman. If there is an Indian in Scotland, he's not a Scotsman. No matter if he's doing

00:31:28 – 00:31:33:	things you like or don't, he's probably doing things you don't like. But he's not a Scotsman.

00:31:33 – 00:31:38:	There is such a thing, though. The same thing applies to Christianity. In the case of the

00:31:38 – 00:31:44:	Scotsman, it is a matter of blood. In the case of Christianity, it is a matter of tenets,

00:31:44 – 00:31:49:	because Christianity is a religion, it is an ideology, in the broader sense of that term.

00:31:50 – 00:31:57:	It has a number of tenets, core ones, to which you must assent, to which you must agree, or you

00:31:57 – 00:32:03:	are not a Christian, because that is the definition of what it means to be a Christian. Conveniently,

00:32:04 – 00:32:09:	the Church historically has reduced this to the confessions, to the creeds.

00:32:10 – 00:32:15:	We are able to point to something and say, this is what it means to be a Christian.

00:32:17 – 00:32:22:	And to a man, every single one of our enemies cannot actually recite the creeds and believe

00:32:22 – 00:32:28:	what he's saying, because he fundamentally rejects things in the creeds. Now, of course,

00:32:28 – 00:32:32:	as we have brought up a number of times in the past on this show,

00:32:34 – 00:32:42:	Satan has figured out that it is more effective for him to attack the Church from the side.

00:32:42 – 00:32:47:	Basically, he's flanking the Church. As Will pointed out in a previous episode,

00:32:47 – 00:32:52:	you have the Magi Note Line. Satan is going around it. He's not going to smash his face

00:32:52 – 00:32:57:	into the wall. He's not going to attack us on, for instance, the deity of Christ.

00:32:58 – 00:33:03:	He's tried that in the past, centuries past. The creeds have made very clear

00:33:04 – 00:33:07:	what we believe with regard to that. Read the Athanasian Creed.

00:33:09 – 00:33:12:	However, that is not where Satan is attacking us today,

00:33:13 – 00:33:16:	because that's where we have our defenses. We have very good defenses

00:33:17 – 00:33:24:	for those big heresies of the past, the things where you had someone who denied that Christ

00:33:24 – 00:33:30:	is God or said Christ was created or said that there are three essences or any of a number of

00:33:30 – 00:33:37:	things. We have all of the responses to these reduced to formulae that we can recite, that we

00:33:37 – 00:33:44:	do recite in church. And that's good, because we are rejecting the false teachings of the past.

00:33:45 – 00:33:48:	As Will has mentioned before, the reason we have the creeds

00:33:48 – 00:33:54:	is because the heresies arose. We would not have needed the creeds if the heresies had not arisen.

00:33:55 – 00:33:58:	And so when someone says that all while the creeds aren't in Scripture,

00:33:59 – 00:34:06:	every single part of the creeds is in Scripture. And we've passed around documents before detailing

00:34:06 – 00:34:08:	which verses correspond with which parts of the Creed.

00:34:09 – 00:34:15:	No, the creeds themselves, word for word, are not in Scripture, and the reason for that is, again,

00:34:16 – 00:34:23:	the heresy had not arisen yet. You don't need to address the heresy until the heresy is a live

00:34:23 – 00:34:31:	issue, usually a widespread issue in the case of some of these. And so Satan is attacking us

00:34:32 – 00:34:36:	where we don't have a Creed. We have responses in Scripture,

00:34:37 – 00:34:40:	but you actually have to be familiar with Scripture in order to formulate these,

00:34:40 – 00:34:47:	in order to respond to what he is doing. And most men are not equipped to do that,

00:34:47 – 00:34:52:	and particularly not so when the supposed leaders of the Church are deliberately misleading the

00:34:52 – 00:35:00:	flock. And so Satan is attacking us on issues like race and nation, and what is an enemy?

00:35:00 – 00:35:06:	What is a friend? What does it mean to love our enemies? Because these are issues we don't have

00:35:06 – 00:35:11:	in a Creed. We have answers in Scripture, we have answers in many of the Church Fathers,

00:35:11 – 00:35:17:	incidentally, but most men are not going to be able, in the first case, to formulate the response,

00:35:17 – 00:35:22:	or in the second, simply to have read, well, it's quite a lot of information actually,

00:35:22 – 00:35:28:	it's many thousands of pages, to read the Church Fathers. And so Satan is attacking us

00:35:28 – 00:35:35:	where he believes us to be weak. And he's right. The institutional Church is very weak on these

00:35:35 – 00:35:41:	issues. And so part of what we need to do, and part of why it's important to have books like this,

00:35:42 – 00:35:49:	is we need to respond to these issues where the Church doesn't just have a one-page answer,

00:35:49 – 00:35:55:	the Church doesn't have, here's the Apostles Creed, that's my response, here's the Athanasian

00:35:55 – 00:36:01:	Creed, that's my response. We need something like that. It has not been developed yet,

00:36:01 – 00:36:08:	it has not been put forth. And unfortunately, we're a little short on truly competent theologians

00:36:08 – 00:36:13:	these days. However, that doesn't mean that we can't have an answer to these questions.

00:36:14 – 00:36:20:	It just means we don't have something that rises to the level of a Creed. But we do have things

00:36:20 – 00:36:28:	like this book that will go over Christian Zionism, that will go over somewhat briefly, but still in

00:36:28 – 00:36:34:	a useful and important way, what it means to be a racialist, why that's compatible with Christianity.

00:36:35 – 00:36:40:	These are the things we need to know, because this is the field on which Satan is currently

00:36:40 – 00:36:46:	fighting. And if you're a faithful soldier, you have to be on the field where the battle is actually

00:36:46 – 00:36:53:	joined. This is something that is reflected in chapter two of the book, Christianity Yesterday

00:36:53 – 00:36:59:	and Tomorrow. He has a couple quotes from Victor Craig that I want to read here, because I think

00:36:59 – 00:37:04:	they make an important point that goes along with some of what you just said, kind of from a different

00:37:04 – 00:37:12:	direction. But again, much of his audience is perhaps unbelievers who don't know some of these

00:37:12 – 00:37:18:	things about the church or about church history. But I also hope that a lot of believers will pick

00:37:18 – 00:37:22:	up the book, because as we get into some of the later chapters, there's a great deal of information.

00:37:23 – 00:37:29:	Some of which is so horrifying that I don't think we'll even go into much detail about it. I should

00:37:29 – 00:37:35:	mention, I forgot to mention up front, family's fathers, if you're listening with kids, be sure

00:37:35 – 00:37:41:	to check the show notes before you get into the later part of this episode, just to see the details

00:37:41 – 00:37:46:	on what we get into. We didn't discuss yet how much we'll go into, but there's definitely stuff that

00:37:46 – 00:37:51:	is not child-friendly if we talk about it. Anyway, Victor Craig writes,

00:37:52 – 00:37:57:	the same revolutionary forces that undermine Europe's civilizational and racial identity

00:37:57 – 00:38:02:	have only recently succeeded in undermining its religious identity. Therefore, to condemn the

00:38:02 – 00:38:07:	church for what amounts to an 11th hour conversion to a movement that has adamantly opposed for

00:38:07 – 00:38:13:	generations is shortsighted and unfair. No student of history can argue that Christianity is somehow

00:38:13 – 00:38:18:	inherently defective in ways that weaken the race. Craig later continues,

00:38:18 – 00:38:23:	how can whites claim to be defenders of a people and of a race and yet scoff at the deepest convictions

00:38:23 – 00:38:29:	of their ancestors? How can they speak of preservation when they oppose the faith that has

00:38:29 – 00:38:34:	for so long defined and guided our race? Today's whites are the final link in the chain of faith

00:38:34 – 00:38:38:	that reaches more than a thousand years into the past. If they can throw off their ancient

00:38:38 – 00:38:44:	religion so easily, what else might they cast aside? Their language, their culture, their race?

00:38:44 – 00:38:48:	Should we not be suspicious of men who invoke the wisdom of their ancestors,

00:38:48 – 00:38:54:	views on blacks or immigrants, but who reject the spiritual foundation on which their ancestors

00:38:54 – 00:38:59:	built their lives? Who reject what their ancestors would have said was the source and strength of

00:38:59 – 00:39:04:	all wisdom? Again, I think that's consistent query with the way you just said, and this is an argument

00:39:04 – 00:39:11:	that we often make. It's important for us when we're sitting here in current year looking at the

00:39:11 – 00:39:17:	hellscape of the world, in our neighborhoods, in our communities globally, whatever scope you're

00:39:17 – 00:39:25:	looking at, if you think that you can just roll back to some earlier date without all of the

00:39:25 – 00:39:31:	preconditions of that date, you're kind of just doing a sci-fi exercise. And there's nothing wrong

00:39:31 – 00:39:36:	with that. But in particular, when we're talking about Christians in the West, when we're talking

00:39:36 – 00:39:43:	about whites, there's no way to roll back to any period of European history that we consider glorious

00:39:43 – 00:39:48:	today without rolling back to a point where Christians were in charge, and it was actually a

00:39:48 – 00:39:54:	Christian nation with Christian rulers. And we've discussed in the past the glory of Rome and the

00:39:54 – 00:39:59:	glory of Greece and how to some extent those things were true, but they also had many of the

00:39:59 – 00:40:07:	exact horrors that we see today. They had abortion and infanticide and euthanasia of the old and

00:40:07 – 00:40:12:	all sorts of horrible things that today we would reject and say, well, that has no place in the

00:40:12 – 00:40:18:	West. And that's true. But that's only because the West was redefined by Christianity to the

00:40:18 – 00:40:23:	point that we consider them synonymous. So in the second chapter, he lays out a good argument that

00:40:23 – 00:40:29:	we can't get back the things that all of us, as white people, regardless of our religion,

00:40:29 – 00:40:36:	seek to preserve without simultaneously either preserving or returning to the faith of our

00:40:36 – 00:40:44:	fathers, because that was the genesis of the things that made Europe great. All the greatness that we

00:40:44 – 00:40:52:	had went along with us being Christian nations. There's a part where he says that if we undertake

00:40:53 – 00:41:00:	kind of like a political, attempt at a political revolution, but without Christianity, quoting Craig

00:41:00 – 00:41:05:	again, he says, no one established a nation without an identity and a body without a soul,

00:41:05 – 00:41:11:	which I think is, it's important in the way that you're saying, I also find it personally

00:41:11 – 00:41:19:	encouraging thing in a way, because it kind of solidifies for me, how tremendous of a thing

00:41:19 – 00:41:27:	is my faith and how intrinsic it is to not just the greatness, but even the survival

00:41:28 – 00:41:33:	of my people and how much it's something that we can all lean on for encouragement

00:41:34 – 00:41:41:	in the struggle that we have before us. Indeed. And it's not unknowable. We don't have to invent

00:41:41 – 00:41:47:	something new. We just have to go back to doing the things that used to be done by the folks

00:41:47 – 00:41:53:	who provided inheritance that was then destroyed at some point in recent generations.

00:41:53 – 00:41:59:	But we don't need to start from scratch. We just need to go back to that, which actually worked for

00:41:59 – 00:42:05:	our own people. A sort of tangent, but you mentioned the necessity of having all of the

00:42:05 – 00:42:11:	underpinnings in place. If you want to go back to a particular time or achieve the equivalent of

00:42:11 – 00:42:19:	that time in the modern world, there was an experiment in the sixties. I think he may have

00:42:19 – 00:42:24:	run it into the seventies as well. But a man by, I can't remember his first name, but the last name

00:42:24 – 00:42:30:	of Calhoun ran an experiment involving mice. I think he may have also run the experiment with rats,

00:42:30 – 00:42:37:	but he basically built a utopia for them. What he thought was a utopia. They had food,

00:42:37 – 00:42:45:	they had shelter, they had everything they needed, but it was a thoroughly artificial

00:42:45 – 00:42:51:	environment, a very constructed environment that was not natural and it led to complete disaster

00:42:51 – 00:42:57:	for the rodent populations. They would have a boom cycle followed by a bus. There was all sorts of

00:42:58 – 00:43:02:	aggression, despite the fact that they had all the resources they needed. Basically, he was

00:43:02 – 00:43:08:	trying to create a utopia and wound up creating the mouse version of hell, which is essentially

00:43:08 – 00:43:14:	the lesson of all utopian fiction, as it were. For those who do not know, it's been mentioned

00:43:14 – 00:43:23:	previously, but utopia in the Greek means not a place. Built into the word itself is sort of a

00:43:23 – 00:43:30:	joke about the impossibility of this utopia, which is an important thing, another tangent,

00:43:30 – 00:43:36:	but it's an important matter for those on the right to remember. And this is where Christianity

00:43:36 – 00:43:43:	really serves the right particularly well in this particular way. We will never build a utopia,

00:43:44 – 00:43:52:	not in this life, because this is a fallen world, this is a sinful world, this is a world tainted

00:43:52 – 00:43:57:	by original sin. There will be no utopia in this life. That doesn't mean we can't build a better

00:43:57 – 00:44:02:	world, it doesn't mean we shouldn't strive to build a better world. That is in fact our duty as

00:44:02 – 00:44:08:	Christians, to those who will come after us, and also of course our duty to God. We can make a much

00:44:08 – 00:44:14:	better world than the one we currently have, of course. And no, I'm not being an optimist or

00:44:15 – 00:44:21:	any of the various flavors of millenarian. I'm simply pointing out it is possible to build a

00:44:21 – 00:44:27:	better world than the one we currently have. We know that. Our ancestors had that for centuries.

00:44:28 – 00:44:37:	Prior to, well, modernism. However, we have to bear in mind that if we lose sight of the fact

00:44:37 – 00:44:44:	that we're working in a fallen world with fallen sinful beings, and we think that we can create a

00:44:44 – 00:44:52:	utopia, odds are we're going to create hell on earth. You cannot create a utopia. You can create

00:44:52 – 00:44:57:	a better life for those who come after you, and that should be our goal. And this is something

00:44:57 – 00:45:04:	that Christianity is really vitally important for any sort of political movement on the right.

00:45:06 – 00:45:12:	You have to have a conscience for your political movement, and that is what Christianity is for

00:45:12 – 00:45:20:	the actual political right. Christianity informs our ethical decisions, our moral calculus,

00:45:20 – 00:45:28:	it is our conscience. And without it, we will probably build a complete disaster. I'm not

00:45:28 – 00:45:35:	saying that historically we haven't had European pagan societies that were relatively successful,

00:45:36 – 00:45:42:	but as well as pointed out a number of times. You had abortion, you had infanticide, you had human

00:45:42 – 00:45:51:	sacrifice in some cases, very rare in the European context, but not zero. These were very real problems

00:45:51 – 00:45:57:	that arose in the absence of Christianity. And as we've pointed out in previous episodes,

00:45:57 – 00:46:03:	part of the reason that Europeans did so well relative to others is that we did not fall

00:46:03 – 00:46:11:	as far from our historic Christian faith. Because obviously our father, our original father of all

00:46:11 – 00:46:16:	of the European peoples, was a Christian when he stepped off the ark. Noah had taught him

00:46:16 – 00:46:23:	the Christian faith. He went ahead and transmitted that to his sons. At some point that chain was

00:46:23 – 00:46:30:	broken, but it was not broken as early or as thoroughly as in the case of the sons of Ham

00:46:30 – 00:46:37:	and many of the sons of Shem. So the sons of Japheth were loyal for longer, were true to Christianity,

00:46:37 – 00:46:41:	and we benefited from that. We also returned to Christianity more quickly, and we benefited

00:46:41 – 00:46:48:	from that as well. And so that is another point to bring up for those who think that Christianity

00:46:48 – 00:46:55:	is incompatible with a functioning European society. The most functional European society

00:46:56 – 00:47:03:	we've ever had was Christian, and it was for centuries. It is only since we've abandoned

00:47:03 – 00:47:10:	Christianity in large part that we've had these problems. Yes, there are other complicating factors.

00:47:10 – 00:47:17:	There's rampant Satanism, and well, we've gone over a wealth of problems in previous episodes,

00:47:17 – 00:47:25:	and we'll go over more in future episodes. But we've lost our core. We no longer have any real

00:47:26 – 00:47:33:	moral or ethical core to our people because we abandoned Christianity. And that is the central

00:47:33 – 00:47:42:	point of really this podcast and also a central point in this book. You need Christianity because

00:47:42 – 00:47:49:	it is one of the prerequisites in order to build back the sort of society that our ancestors enjoyed

00:47:49 – 00:47:58:	and that we have lost in only the last handful of generations. You cannot restore the structure

00:47:58 – 00:48:05:	unless you restore the foundation. And the foundation of the Western world is Christianity

00:48:05 – 00:48:13:	because the Western world is Christendom. In Chapter 3, which is a short chapter on what he

00:48:13 – 00:48:18:	calls Christian Reformation, but it's really about the migration of Christianity from the

00:48:18 – 00:48:23:	Mediterranean into Northwestern Europe, it's the first argument that Giles make. And I refer to him

00:48:23 – 00:48:27:	by his first name just so I don't call him Corey because that would be incredibly confusing.

00:48:28 – 00:48:32:	The argument that he makes is one that it seems that he adopted from James Russell,

00:48:33 – 00:48:38:	which I disagree with completely the way he presents it, but I'm interested Corey for you

00:48:38 – 00:48:44:	to chip in because I'm sure that you know more about the background of this argument. Basically,

00:48:44 – 00:48:49:	it comes down to this James Russell quote. The process by which Christianity was Germanized

00:48:49 – 00:48:54:	in its attempt to Christianize the Germanic peoples was not the result of organized Germanic

00:48:55 – 00:49:00:	resistance to Christianity or of an attempt by the Germanic peoples to transform Christianity

00:49:00 – 00:49:05:	into an acceptable form. Rather, it was primarily a consequence of the deliberate

00:49:05 – 00:49:10:	inculturation of Germanic religious cultural attitudes within Christianity by Christian

00:49:10 – 00:49:15:	missionaries. This process of accommodation resulted in the essential transformation of

00:49:15 – 00:49:21:	Christianity from a universal religion to a Germanic and eventually European folk religion.

00:49:21 – 00:49:27:	Now, I don't know the background of that argument, interestingly later on when in the

00:49:27 – 00:49:33:	chapter we're discussing African and the global South adoption of Christianity,

00:49:33 – 00:49:40:	he makes much the same argument except very critically. For me, I think that my read on

00:49:40 – 00:49:46:	what was going on, I think it's a framing issue that I fundamentally have because I think when

00:49:46 – 00:49:52:	you look at Christianity in the first few centuries where there was persecution because

00:49:52 – 00:49:56:	Christians were a minority, they're first a small minority, they were viewed as a cult,

00:49:56 – 00:50:02:	then they became a larger minority. In some cases they became the overwhelming majority,

00:50:02 – 00:50:09:	yet still not an official state religion because all states had a state religion and

00:50:09 – 00:50:14:	generally the head of the state, the head of the nation was also a god. The pinch of

00:50:14 – 00:50:21:	incense to Caesar was to acknowledge his godship. I think that what changed when missionaries moved

00:50:21 – 00:50:27:	into Germany and elsewhere in Europe was that Christianity was not migrating to different

00:50:27 – 00:50:35:	cultural contexts, but it was migrating to places where it simply became the dominant religion.

00:50:35 – 00:50:41:	The dominant religion is always in a preferred place and should be an exclusive place in the case

00:50:41 – 00:50:47:	of a monotheistic religion, which is almost an obscenity because there is only one god,

00:50:47 – 00:50:52:	and so the notion that monotheism can have different faces is itself a separate lie.

00:50:52 – 00:50:59:	But my read on the history of Christianity moving into places like the German peoples and elsewhere

00:50:59 – 00:51:07:	in Europe was not that it was being adapted to local mores or that there was syncretism,

00:51:07 – 00:51:14:	it was simply that when the German people became Christian, Christianity became their culture.

00:51:14 – 00:51:21:	It was incorporated into their culture as always happens. It's natural that a German Christian

00:51:21 – 00:51:28:	and a French Christian even and an English Christian are going to behave in slightly

00:51:28 – 00:51:33:	different ways, certainly an Irish Christian. You put those four in one place and you're going to

00:51:33 – 00:51:39:	have differences in behavior and approach that isn't simply a function of the history of their

00:51:39 – 00:51:46:	denominational changes throughout time, but it's also a function of them as a race. The

00:51:46 – 00:51:52:	race of Irishmen is distinct from the race of Englishmen has been the source of the troubles

00:51:52 – 00:51:57:	because when the English tried to dominate the Irish, the Irish don't like it and so they fight.

00:51:57 – 00:52:04:	That is part of race. It's part of one of the things that makes it so ludicrous to think that

00:52:04 – 00:52:09:	race isn't inextricable because when an Englishman becomes Christian, he's going to approach things

00:52:09 – 00:52:15:	differently than a German who becomes Christian. That's fine. Those are both Christian and I

00:52:15 – 00:52:19:	simply reject the minor point that doesn't really flow into the rest of the book that somehow

00:52:20 – 00:52:24:	that was syncretistic. I think it was simply that when the Germanic peoples became Christian,

00:52:25 – 00:52:31:	they were still Germans. They didn't stop having German character. Christianity

00:52:31 – 00:52:37:	simply became their worldview as well as their religion. I'm curious what you

00:52:37 – 00:52:40:	have to say about that theory because I'm sure it's something you've given a lot more thought

00:52:40 – 00:52:48:	in reading. He gives a sort of light touch to an argument that became popular in the academy.

00:52:49 – 00:52:58:	Really, I guess it's been probably a couple of decades ago at this point, but Russell's book

00:52:58 – 00:53:06:	was 1996. Probably maybe 30 years ago, this started to crop up and it's kind of waxed and

00:53:06 – 00:53:14:	waned over time. The argument essentially is that Christianity started out. I'm not making

00:53:14 – 00:53:19:	this argument for myself. Please note that this is the academic argument that has been advanced.

00:53:20 – 00:53:26:	Christianity started out as a Middle Eastern religion because they always neglect the fact

00:53:26 – 00:53:29:	that Christianity started in the garden, but they say that it started out as a Middle Eastern

00:53:29 – 00:53:36:	religion. From there, it moved into the Greek and Roman context, the Roman context via the Greeks,

00:53:37 – 00:53:43:	and became eventually under Constantine because he always plays this outsized role

00:53:43 – 00:53:51:	in all of these mythologies. Under Constantine, it becomes the state religion. It becomes Romanized

00:53:51 – 00:53:58:	to a certain degree, which of course means Europeanized to a certain degree. Then when the

00:53:58 – 00:54:04:	Germanic tribes invade and start taking Christianity back with them, it becomes Germanized. The

00:54:04 – 00:54:12:	argument is that Christianity through this transmission route became a German, a Germanic

00:54:12 – 00:54:19:	European religion, whereas it had originally been a Middle Eastern religion. This is of course

00:54:19 – 00:54:25:	complete nonsense when taken to the degree that the academy would like to take it.

00:54:27 – 00:54:34:	Now, the problem isn't that the argument itself is necessarily false. It's the emphasis

00:54:34 – 00:54:38:	is totally wrong. The goal of the academy, of course, is to discredit Christianity, is to

00:54:38 – 00:54:43:	make it seem like it's this chameleon that just adapts itself as it moves through the world.

00:54:43 – 00:54:49:	And incidentally, we do see this today with those who are trying to say that, oh, well now,

00:54:49 – 00:54:53:	Christianity has become African and Asian. It's part of the global south. It's a new thing.

00:54:54 – 00:55:00:	That's this argument for idiots. But in reality, what you have

00:55:01 – 00:55:09:	is you have Christianity becoming the core of these cultures as it goes, which really,

00:55:09 – 00:55:15:	it's a restoration of the ancient faith, but it becomes the core of the culture and the culture

00:55:15 – 00:55:22:	molds itself around that Christian core. There's nothing wrong with that. If we managed to,

00:55:22 – 00:55:30:	say, Christianize Japan, Japanese Christianity will not look the same as Western Christianity.

00:55:31 – 00:55:36:	Japanese Christianity, if it is Christianity, in fact, will have the same tenets because,

00:55:36 – 00:55:41:	again, it's those tenets that are important. If you have some differences in the look and the

00:55:41 – 00:55:47:	way you conduct your ceremonies, that's fine. That's a cultural difference. There is no reason

00:55:47 – 00:55:52:	ceremonies need to be the same everywhere. And incidentally, I'm basically quoting the book

00:55:52 – 00:55:58:	of Concord right there. That is one of the arguments we put forth that you can have differences

00:55:59 – 00:56:05:	in the ceremonies due to cultural differences. And one of the examples that Luther liked to use

00:56:05 – 00:56:09:	was actually the Italians versus the Germans, which, despite the fact that we're next-door

00:56:09 – 00:56:15:	neighbors, two very different peoples, we're going to behave differently in all of our cultural

00:56:15 – 00:56:21:	contexts. We're going to have different ceremonies. You're going to have very different singing in

00:56:21 – 00:56:27:	a German Lutheran church versus an Italian church, whatever they happen to be. Granted,

00:56:27 – 00:56:35:	Italians almost certainly Roman Catholic. But Christianity did not become German. That's not

00:56:35 – 00:56:43:	what happened. Christianity became the core of the German culture. Now, of course, Christianity was

00:56:43 – 00:56:52:	in large part entirely compatible culturally with the Germans as it found them, obviously not

00:56:52 – 00:56:57:	religiously because the German tribes were pagan at the time. And so that had to be jettisoned.

00:56:58 – 00:57:05:	But the culture can remain because the culture had many of the things that are required in

00:57:05 – 00:57:11:	Christianity that are part of the Christian religion. Because again, they had not fallen as far

00:57:11 – 00:57:16:	and they had not been apostate for as long. And so, for instance, you have Roman historians

00:57:16 – 00:57:22:	who will specifically note that marriage was held in high esteem among the German tribes

00:57:22 – 00:57:28:	adultery was basically unheard of, it was very severely punished usually by death, etc. There

00:57:28 – 00:57:35:	are many arguments along these lines from the pagan historians who are noting how these various

00:57:35 – 00:57:40:	tribes behaved. And so when you have Christianity that comes in and says, thou shalt not commit

00:57:40 – 00:57:46:	adultery, well, that's perfectly in line with what the Germans already believed. Now, notably,

00:57:47 – 00:57:53:	they didn't reject Christianity if instead of actual Christians,

00:57:54 – 00:58:00:	actual missionaries going and proclaiming actual Christianity to these tribes, you had someone

00:58:00 – 00:58:09:	proclaiming the modern conception of Christianity as propounded by the main line, so called churches,

00:58:10 – 00:58:15:	and by Rome, and in large part by basically all of the organized forms of Christianity.

00:58:17 – 00:58:24:	The European tribes would have rejected it because what you have today, the modern conception of

00:58:24 – 00:58:33:	this theology, so called, is a death cult. It's a death pact. It's a suicide pact. These are not

00:58:34 – 00:58:39:	the actual tenets of Christianity. These are corruptions of them. And so you would have never

00:58:39 – 00:58:45:	been able to convert the European peoples with the false faith that is masquerading as Christianity

00:58:45 – 00:58:51:	today in the West. And the global South is another problem. It's mostly syncretism that's the problem

00:58:51 – 00:58:56:	down there. In the West it's mostly these liberal ideas in the technical sense.

00:58:59 – 00:59:04:	But the takeaway point is that Christianity was not Germanized. I'm not saying that the

00:59:04 – 00:59:07:	book isn't worth reading. It's an interesting book. If you're the sort of person who finds

00:59:07 – 00:59:12:	this interesting, then by all means grab the book and read it. There's plenty of other

00:59:12 – 00:59:16:	material as well, many journal articles. But the emphasis is wrong.

00:59:18 – 00:59:24:	Germany did not transform Germany in the grand sense here, obviously it was Germanic tribes

00:59:24 – 00:59:32:	at the time. Germany did not transform Christianity. Christianity became the core of Germanic culture

00:59:32 – 00:59:39:	and eventually became the core of all European culture. It is the foundation upon which

00:59:41 – 00:59:47:	the Western world is built. You cannot have the West without Christianity. And in point of fact,

00:59:48 – 00:59:54:	you cannot have Christianity without the West, as has been proven. The West is the only bastion

59:54 – 01:00:02
of Christianity. It has always been the only bastion of Christianity. The only possible exception

01:00:03 – 01:00:09:	was when basically all of the sons of Noah, at this point great, great, great grandsons,

01:00:09 – 01:00:15:	depending on where in the world, when all of these progeny of Noah had fallen away,

01:00:16 – 01:00:26:	God chose a small tribe in the Near East in order to maintain the Christian faith. And that was with

01:00:26 – 01:00:30:	active, pervasive, and constant intervention by God himself.

01:00:32 – 01:00:39:	That is what it was reduced to for a time. But since the coming of Christ, since the transmission

01:00:39 – 01:00:46:	of the gospel to the West, the West has been Christendom. And Christendom is the West. Without

01:00:46 – 01:00:50:	the West, you don't have the church. And without the church, you don't have the West.

01:00:51 – 01:00:57:	And that is fundamentally what is discussed in the third part of the book. So the first three

01:00:57 – 01:01:03:	chapters cover the just kind of a brief introduction of the state of the church. The second part of

01:01:03 – 01:01:08:	the book is about half of the book. In my opinion, I think it's really the meat of what is presented

01:01:08 – 01:01:15:	here is on the heresy of Christian Zionism. Giles gives a really good survey of the history of

01:01:15 – 01:01:21:	both pre-millennial and post-millennialist thought. Notably, he ignores a millennialism

01:01:21 – 01:01:25:	altogether, which is kind of a bummer. As Lutherans, we reject the notion that

01:01:26 – 01:01:32:	there is a millennium as a thousand-year period. There is the ascension of Christ,

01:01:32 – 01:01:38:	and there's Pentecost. And then that is the millennium until almost before the return of Christ.

01:01:39 – 01:01:46:	So we are living in the millennium now. That is what we believe. And there are variations

01:01:46 – 01:01:51:	of these various things. It's a little bit of a bummer that he wasn't familiar with. I didn't

01:01:51 – 01:01:55:	see it at all in the book, and I did a word search. A millennium doesn't appear even once,

01:01:55 – 01:02:00:	which is fine. Again, as we note these things, it's not to say, this is a bad book, but it's just

01:02:01 – 01:02:05:	I think that whenever you're listening to anything or reading anything,

01:02:05 – 01:02:09:	you should always be critical. We always encourage you to be critical of things that we

01:02:09 – 01:02:14:	say, because we know that they will withstand scrutiny. That should be the approach that we

01:02:14 – 01:02:22:	take to everything. If you are absorbing things mindlessly, you're basically a weapon at the

01:02:22 – 01:02:27:	hands of whoever is feeding you information. So the small criticisms that we have of the book

01:02:27 – 01:02:33:	are in no way a negation of the really good work that he's done here. If I wanted a better book

01:02:33 – 01:02:38:	to exist, I should have written myself. It's a huge undertake, and I have a tremendous amount of

01:02:38 – 01:02:44:	respect for him for producing this. So when we mention these things, please don't take it as

01:02:44 – 01:02:51:	an indictment. He covers the history of Zionism really well, and it's a really nice compliment

01:02:51 – 01:02:55:	to, again, the series that we did on the Jews, the four-part series, particularly the last two,

01:02:55 – 01:03:00:	I think, that get the most into Zionism. As Corey mentioned, we've had a ton of requests

01:03:00 – 01:03:07:	recently for an episode on dispensationalism. I think we're going to have to do that. I don't want

01:03:07 – 01:03:13:	to, because it's painful, which is just me whining like a little girl. I have decided I need to treat

01:03:13 – 01:03:18:	this podcast basically as my job at this point, and if I find a topic unpleasant, that just means

01:03:18 – 01:03:23:	it's that much more important to do it, because we have a lot of people asking for that. As we're

01:03:23 – 01:03:30:	recording this right now, Israel is dropping bombs on hospitals and killing hundreds of people in

01:03:30 – 01:03:36:	Gaza. That sort of violence ebbs and flows in that part of the world throughout time. One of the

01:03:36 – 01:03:42:	things that we don't want to do with with Stone Coir episodes is to make them highly time sensitive.

01:03:42 – 01:03:46:	I want someone to be able to come along years from now and listen to one of these episodes

01:03:47 – 01:03:51:	and not feel like they're listening to a time capsule. I hope that the things that we're discussing

01:03:51 – 01:03:56:	are always relevant, and so that means there are some topics we avoid. So in the case of

01:03:56 – 01:04:04:	dispensationalism, it is, again, it is the heresy that undergirds Christian Zionism in this book,

01:04:04 – 01:04:12:	and so he does a really good job and a great deal of detail laying out how we got here. It's

01:04:12 – 01:04:20:	fascinating reading through part two of this book how much of it plays directly into the headlines

01:04:20 – 01:04:26:	this afternoon, and it's aggravating. That shouldn't be the case. We should not have

01:04:26 – 01:04:32:	events in the Middle East being dictated by bad theology, but the case that he makes in the book

01:04:32 – 01:04:37:	and the pivotal case that we'll also be making when we do an episode on dispensationalism is that

01:04:37 – 01:04:43:	the heresy of Christian Zionism and the heresy of dispensationalism was specifically created

01:04:43 – 01:04:50:	in order to ensure that when this day and current year came, when Israel was going to war again with

01:04:50 – 01:04:56:	all their neighbors, that the United States would, the people of this country, would feel that we

01:04:56 – 01:05:02:	have a moral obligation to support Israel because they're our greatest ally and because God gave

01:05:02 – 01:05:06:	them that land and all that nonsense. There are a couple quotes I wanted to mention here because

01:05:06 – 01:05:15:	they undergird the overarching theme of the heresy of Zionism. Indeed, Zionism would most probably

01:05:15 – 01:05:20:	have remained a theological position where it not for the intervention of a handful of influential

01:05:20 – 01:05:27:	aristocratic politicians who came to share the theological convictions of Wei, Irving, and Darby

01:05:27 – 01:05:33:	and translated them into political reality. One such politician, the philanthropist Lord

01:05:33 – 01:05:38:	Shaftesbury, was convinced that the restoration of the Jews to Palestine was not only predicted in

01:05:38 – 01:05:45:	the Bible, but also coincided with the strategic interests of British foreign policy, a view shared

01:05:45 – 01:05:50:	by Prime Minister Lord Palmerston, as well as future Prime Ministers Lord Arthur Balfour

01:05:50 – 01:05:57:	and David Lloyd George. I believe this quote was from the mid-1800s. It was before, incidentally,

01:05:57 – 01:06:01:	the Schofield Bible had been covered. That's one of the things that he discusses in detail in a

01:06:01 – 01:06:13:	future chapter. Again, we try not to do topical episodes, but the notion that Palestine being

01:06:13 – 01:06:19:	ripped away from the Palestinians who lived there for thousands of years and given to another people,

01:06:20 – 01:06:25:	the Genesis was part of the Genesis of Christian Zionism, this heresy. Today,

01:06:25 – 01:06:29:	people are dying because of it. Americans are going to die because of it. Right now,

01:06:29 – 01:06:34:	we have naval ships moving into place. They're going to get shot at. Soldiers and Marines are

01:06:34 – 01:06:40:	going to be on the ground in whether it's in Gaza or elsewhere. They're going to get hurt and

01:06:40 – 01:06:45:	they're going to get killed. Never mind the civilians and the others who are already dying.

01:06:45 – 01:06:50:	I don't mean to imply that American lives are worth more to us than their lives are to them,

01:06:50 – 01:06:56:	but certainly the American life is worth more to me in terms of we shouldn't be going there

01:06:56 – 01:07:04:	and dying for someone else's war. That was the key reason that this heresy was invented two centuries

01:07:04 – 01:07:09:	ago, was to make the wars and the troop movements that we're seeing today even possible. That's

01:07:10 – 01:07:16:	a big deal. That's why this part of the book is so vitally important, because if you don't

01:07:16 – 01:07:22:	understand where this stuff came from and how pervasive it became in Western culture, particularly

01:07:22 – 01:07:26:	American and British culture, there's no way to understand what's happening today.

01:07:28 – 01:07:35:	One thing that I think really kind of suggests itself as you read that particular part that you

01:07:35 – 01:07:42:	read, he's talking about Lord Shaftesbury's view that the restoration of the Jews to Palestine

01:07:42 – 01:07:47:	not was not only predicting the Bible, but also coincided with the strategic interests of British

01:07:47 – 01:07:54:	foreign policy. I think my immediate thought was how absolutely clear it is in hindsight that

01:07:54 – 01:08:02:	there is no truth to that idea at all, that the interests of the Jewish state in any way coincided

01:08:03 – 01:08:10:	with the interests of the British Empire. The formation of, as we're all well aware,

01:08:10 – 01:08:17:	of the coming to existence of the state of Israel after World War II and the whole process,

01:08:17 – 01:08:26:	that came about by the same process that destroyed the British Empire, their insistence on fighting

01:08:26 – 01:08:35:	a world war with Germany. He goes into that argument, kind of the same type of argument,

01:08:36 – 01:08:41:	not specifically on that point, but just generally making the point that the idea that

01:08:41 – 01:08:48:	phylocemitism and blessing the physical people of Israel, the physical Jews, is in any way a

01:08:48 – 01:08:56:	blessing to the nation that does it is just completely not borne out by history. But that's,

01:08:56 – 01:09:02:	that was just something that really stood out to me while reading that. So I'm happy that you

01:09:02 – 01:09:08:	kind of picked up on that specific passage. You can say that you're avoiding the dispensationalism

01:09:08 – 01:09:13:	issue. And that's entirely understandable. I've read a fair amount of it, and it's

01:09:13 – 01:09:20:	not exactly the most enjoyable slog. But at the same time, if you're reading about dispensationalism,

01:09:20 – 01:09:26:	it is a valid excuse to put off reading Palimus, which is in fact worse, although we will still

01:09:26 – 01:09:33:	eventually get around to the episode on Eastern Orthodoxy. And I do have the full translation

01:09:33 – 01:09:40:	of his major work now instead of just the, it's really not a summary, it's still something like

01:09:40 – 01:09:46:	half to two thirds of the work. But I have the definitive edition now by a Greek Orthodox priest.

01:09:46 – 01:09:52:	So that particular objection that has been voiced by some will no longer be valid when we get around

01:09:52 – 01:10:02:	to that episode. But it is a very interesting point that in hindsight, obviously, the British

01:10:02 – 01:10:10:	decisions in and during World War II, leading up to it during it and after it regarding what is

01:10:10 – 01:10:18:	today known as the state of Israel, did not coincide with British interests insofar as the British

01:10:18 – 01:10:24:	nation is concerned. Now, it certainly helped line the pockets of many British politicians and

01:10:24 – 01:10:32:	businessmen, but it certainly destroyed the British Empire. And ultimately, as we see today, it

01:10:32 – 01:10:37:	destroyed the British nation, perhaps not yet beyond the point of salvage, we can certainly

01:10:37 – 01:10:42:	hope and pray for that. But things are not looking good for the United Kingdom, certainly.

01:10:44 – 01:10:52:	Because, well, quite frankly, Israel has flooded Europe with so-called refugees. It is

01:10:52 – 01:10:58:	biological warfare against the European nations, whom the Jews view as their mortal enemies,

01:10:59 – 01:11:09:	always have and always will. And so we in sort of a larger sense here in the West, largely,

01:11:09 – 01:11:17:	yes, the British and the Americans, basically established our centuries old enemy in a state

01:11:18 – 01:11:24:	of their own and then have funded them to the tune of, quite frankly, at this point,

01:11:24 – 01:11:30:	probably an uncountable amount of money. And we see the consequences of that today.

01:11:31 – 01:11:34:	You mentioned that you hope that the episodes aren't topical in the sense of

01:11:35 – 01:11:39:	not standing the test of time because of things that are no longer relevant,

01:11:39 – 01:11:44:	were relevant only in the moment. In point of fact, I do hope that these episodes,

01:11:44 – 01:11:48:	certain ones, become entirely topical because I would very much like to see Israel no longer

01:11:48 – 01:11:53:	be an issue at some point. So hopefully someone listening 50 years in the future will have to

01:11:54 – 01:12:02:	go and look at a history book for that one. So part of the dispensational heresy is the

01:12:02 – 01:12:06:	Schofield Reference Bible. I think pretty much everyone who's listening has probably heard

01:12:06 – 01:12:13:	about it before. This was a study Bible that was published in 1909. The author of this book does a

01:12:13 – 01:12:19:	really good job going into the history of that man or the absence of history of that man who called

01:12:19 – 01:12:24:	himself a doctor and called himself a number of other things, despite there being literally no

01:12:24 – 01:12:31:	evidence of any of them. As best we can tell, he was a complete fraud and charlatan at every step.

01:12:31 – 01:12:39:	He was an absolute nobody scumbag grifter who somehow became connected with the highest echelons

01:12:39 – 01:12:46:	of Western society on both sides of the Atlantic. And this translated directly into him,

01:12:47 – 01:12:52:	publishing, so-called this Bible. I think it was Oxford Press that did it, which was, again,

01:12:52 – 01:12:58:	completely out of the blue, was the publisher, the press that produced it. I don't think they'd

01:12:58 – 01:13:04:	done a Bible at least in quite some time. It was far outside of their purview. And so as he makes

01:13:04 – 01:13:11:	the case, all these little facts on the ground, seemingly out of nowhere, make no sense. But

01:13:12 – 01:13:19:	looking back in time, they do make sense if you believe that the supernatural acts

01:13:19 – 01:13:23:	to cause things, and if you believe that there are men who conspire to achieve things in time,

01:13:23 – 01:13:31:	which I would hope all of us do, as we established in the beginning of the greatest lie episode,

01:13:31 – 01:13:37:	we talked about COVID. We talked about the fact that we were all lied to about the origins of

01:13:37 – 01:13:43:	the disease, about the nature of the injections. Conspiracies actually happen. People in dark rooms

01:13:43 – 01:13:48:	make plans to hurt people, and then they put them into practice, and they often succeed.

01:13:48 – 01:13:54:	They sometimes fail. Plans don't always work, but they try. And as we've said in the past,

01:13:54 – 01:14:01:	one of the chief blind spots that Christians in particular have is we're governed by a belief

01:14:01 – 01:14:07:	that I would never do that, therefore no one would ever do that, which is a pernicious lie.

01:14:08 – 01:14:12:	And so after World War I, I'm going to read a quote here now.

01:14:12 – 01:14:16:	After World War I, the Schofield reference Bible flew off the rack,

01:14:16 – 01:14:21:	exceeding 2 million copies by the end of World War II. Hence the pointless carnage of the World

01:14:21 – 01:14:26:	Wars literally sold the Schofield Bible and its apocalyptic pro-Israel message.

01:14:27 – 01:14:33:	The 1948 creation of the state of Israel also made Schofield's premillennialism seem prophetic.

01:14:35 – 01:14:42:	So basically what he did with annotations and footnotes, they were very selective as he went

01:14:42 – 01:14:49:	through the text of the Bible. The only additions that were made, the only changes that were made,

01:14:49 – 01:14:57:	were done with the specific intent of laying the groundwork for the mandate of Palestine to become

01:14:58 – 01:15:02:	what we now know as the state of Israel. Here's another quote.

01:15:02 – 01:15:06:	Schofield wisely chose not to change the text of the King James edition.

01:15:06 – 01:15:11:	Instead, he added hundreds of easy to read footnotes at the bottom of about half of the pages.

01:15:11 – 01:15:16:	And as the old English grammar of the King James becomes increasingly difficult for progressive

01:15:16 – 01:15:20:	generations of readers, students became increasingly dependent on the modern language

01:15:20 – 01:15:25:	footnotes. That's entirely true. And I find this particular comment to be pretty hilarious because

01:15:25 – 01:15:31:	in the preface, the very first words of this entire book by Giles, he specifically says that the

01:15:31 – 01:15:37:	King James is essentially the only true Bible that all the others have basically been corrupted,

01:15:37 – 01:15:44:	hence the only one one should use, and that the corruptions in other translations are the fault

01:15:44 – 01:15:50:	of the problems that we have in the church today. There are definitely bad translations, but we

01:15:50 – 01:15:55:	actually spent about half of last week's episode or two weeks ago now because we had a brief hiatus.

01:15:56 – 01:16:01:	Two weeks ago when we did the episode on their listener mail, we talked about choosing Bibles,

01:16:01 – 01:16:06:	and I specifically made the point that the King James is singularly unsuitable

01:16:06 – 01:16:11:	for a modern Bible precisely for the reason that he mentions here. Because the grammar was

01:16:11 – 01:16:16:	increasingly difficult, people relied on the footnotes. So the very thing that he holds up is

01:16:17 – 01:16:22:	a necessity for the preservation of the word. In fact, is its greatest weakness. As we said in

01:16:22 – 01:16:29:	that episode, it's a beautiful book. It is the Bible, but it's archaic language to the point

01:16:29 – 01:16:34:	that people don't know what they're reading. And that's borne out by history. It's borne out in

01:16:34 – 01:16:41:	modern denominations today. The more adamantly a denomination says we are King James only,

01:16:41 – 01:16:47:	nothing else is suitable. I can pretty much guarantee that overwhelmingly they're going

01:16:47 – 01:16:51:	to be dispensationalists, and they're going to have a lot of other really bad doctrine too.

01:16:51 – 01:16:57:	At some point, the two cannot be ignored as going together. So it's a minor point that he made. I

01:16:57 – 01:17:03:	don't mean to pick on them, but it's important to recognize that if you can't understand the Bible,

01:17:03 – 01:17:06:	what are you going to do? You're going to go to someone who can help you, and that's precisely

01:17:06 – 01:17:12:	what Schofield and his financial backers exploited. They put these footnotes in, and the footnotes

01:17:12 – 01:17:19:	didn't have anything to do with Scripture. Again, what he inserted into the text was specifically

01:17:19 – 01:17:28:	around creating a moral imperative for Christians to recreate basically the third temple. The idea is

01:17:28 – 01:17:34:	and he gets into it in some of the later chapters, forget the Jesus stuff. We need

01:17:34 – 01:17:39:	Israel to be in the land of Israel because that's what God promised to Abraham,

01:17:39 – 01:17:44:	and we as Christians must do everything we can to give them back everything that was taken in

01:17:44 – 01:17:54:	AD 70. It's blasphemous on its face. It's predicated on false doctrine, and it's also fundamentally

01:17:54 – 01:17:59:	destructive to nations. This is part of the reason that we need Christian voices in these

01:17:59 – 01:18:07:	discussions doing a good job with the Christian stuff because geopolitics hinges on today,

01:18:07 – 01:18:13:	hinges on false doctrine that was introduced over a century ago. Schofield didn't come up with this

01:18:13 – 01:18:19:	stuff. He cribbed it from Derby and others, but it was inserted into Western culture in a way that

01:18:20 – 01:18:27:	we're stuck with today. Those footnotes and the annotations that he made are today cited as doctrine

01:18:27 – 01:18:34:	by many people. The end result is the creation of the state of Israel in two carrier battle groups

01:18:35 – 01:18:41:	off the shore of Gaza today, ready for us to go to war and die for a conflict that has nothing to

01:18:41 – 01:18:49:	do with us. We see the long coattails of Schofield in many modern study Bibles. This is not

01:18:49 – 01:18:55:	something where someone needs to have Schofield in order to be influenced and really infected

01:18:55 – 01:19:02:	by these notes, because there's rivalry, which is an updating of the Schofield. There's the

01:19:02 – 01:19:08:	MacArthur Study Bible, which in large part is the Schofield reworked. Yes, there are many

01:19:08 – 01:19:13:	additional notes, but Schofield still comes through. And this is the case for really anything

01:19:13 – 01:19:18:	produced by those who've attended any of the various institutions that are largely dispensationalist.

01:19:19 – 01:19:24:	One of the biggest offenders would be Dallas Theological Seminary, but the Southern Baptist

01:19:24 – 01:19:29:	Theological Seminary is another major offender when it comes to promulgating and pushing

01:19:29 – 01:19:36:	dispensationalist heresy. So this is very much a live issue. This is not something that has

01:19:36 – 01:19:42:	faded into the background. And I had the same reaction when I saw that particular comment

01:19:42 – 01:19:50:	in light of the preface. And that was the one, the biggest problem I had with, I guess we could

01:19:50 – 01:19:55:	say really this addition, because you can go back through and swap out all of the citations

01:19:55 – 01:20:00:	to scripture for a different translation. That's fine. I would love to see a version of this that

01:20:00 – 01:20:08:	had, say, the ESV or the NASB or any of a number of translations other than the King James.

01:20:08 – 01:20:14:	Now, I recognize there are copyright issues, but that's a separate matter. It would be more

01:20:14 – 01:20:21:	accessible to the reader if a modern translation of scripture were used. And that's exactly what

01:20:21 – 01:20:27:	is admitted in that chapter. The King James is just not accessible to people anymore as we went

01:20:27 – 01:20:33:	over at length in the previous episode. I do find it funny, though, that it's always the King James,

01:20:34 – 01:20:39:	which obviously 1611, although it's never the 1611, because they always use the updated version.

01:20:40 – 01:20:45:	So apparently updating it's fine as long as you're still calling it the King James,

01:20:45 – 01:20:50:	because no one is using the original version with the old spelling and the apocrypha.

01:20:50 – 01:20:57:	You never see that. Okay. That's not entirely true. I did meet one man in a coffee shop who

01:20:57 – 01:21:02:	absolutely insisted that the original spelling was somehow also important. And he had it on him at

01:21:02 – 01:21:07:	the time. So I've had, I've encountered that once in my life. But I do find it funny that you don't

01:21:07 – 01:21:12:	have the original version of the King James being the one they always argue you have to use.

01:21:13 – 01:21:19:	And for some reason it's the King James and not the Tyndale. You have the Tyndale that came before

01:21:19 – 01:21:25:	the King James in, well, it's an older English and it's even more difficult to read. But the point

01:21:25 – 01:21:31:	is the language has changed. So you need to have a version you can read. I do also find it worth

01:21:31 – 01:21:36:	noting that the Tyndale Bible in English and the Luther Bible obviously in German,

01:21:36 – 01:21:45:	essentially the exact same years for the initial and full versions 1522 and 1534, 1535.

01:21:46 – 01:21:52:	And to be clear, that critique of the author in no way changes any of his conclusions. Like

01:21:52 – 01:21:58:	Corey said, you could swap out any other version of the Bible and the theology would,

01:21:58 – 01:22:02:	the arguments would work just as well. In fact, one of the first citations from the King James

01:22:02 – 01:22:08:	that he uses, I struggled to think what I, what, what does that mean? I'm literate. I'm not dumb.

01:22:08 – 01:22:12:	And yeah, I, if I'm struggling, struggling with something, I guarantee that other people are.

01:22:13 – 01:22:18:	And guys who tell me, oh, you just need experience with a well, you think that because you think

01:22:18 – 01:22:22:	it's a magic Bible language. And I'm sorry, I know that there are guys that get really adamant

01:22:22 – 01:22:28:	about this, but you know, right in the text of this book on one hand, he says, King James is the

01:22:28 – 01:22:33:	only thing. And on the other, he says it's causing problems and everyone was going to the footnotes.

01:22:33 – 01:22:36:	The footnotes wouldn't have worked if not for the confusing language.

01:22:37 – 01:22:42:	There's also the issue of if you're saying that you have to spend time with this in order to

01:22:42 – 01:22:47:	know how to read it, you're really admitting what you're doing. You're learning another language.

01:22:48 – 01:22:54:	Yes, you're learning equivalent of say a dialect sort of, you're learning a form of English.

01:22:55 – 01:22:59:	But if you're saying that you have to spend time with this to learn it, go ahead and learn Greek.

01:23:00 – 01:23:04:	Just read the untranslated New Testament and the Septuagint then.

01:23:05 – 01:23:10:	The problem is you see men who are advocating King James only, and they don't put in the time

01:23:10 – 01:23:14:	to actually learn the Greek. I'm not saying you have to learn Greek to know scripture,

01:23:14 – 01:23:18:	but I am saying if you're going to absolutely insist that, oh, you have to know this, that,

01:23:18 – 01:23:22:	and the other in order to understand scripture, learn the original language. Put in the effort

01:23:22 – 01:23:31:	and do that. Don't tell me that I have to read English from 400 years ago, because the men who

01:23:31 – 01:23:36:	were translating it were looking at the Greek when they translated it. So they were relying on the

01:23:36 – 01:23:42:	Greek. So if you want to insist that you absolutely must read in this particular version,

01:23:43 – 01:23:49:	go ahead and learn the Greek. Then we can have a discussion about whether you find something in

01:23:49 – 01:23:55:	the Greek that doesn't come through in, say, the English standard version or the NASB,

01:23:56 – 01:24:00:	because then we can actually have a real conversation about translation choices.

01:24:02 – 01:24:05:	Otherwise, it's really just turning the King James into an idol,

01:24:06 – 01:24:10:	which is not what scripture is meant to be. I'm not saying, you know, oh,

01:24:10 – 01:24:15:	biblicism is dangerous and you can't rely too much on scripture. No, that's not the point.

01:24:16 – 01:24:20:	The issue is when you turn one particular translation into the Bible.

01:24:22 – 01:24:26:	That's not how the Word of God works. That's not how God has told us it works,

01:24:27 – 01:24:34:	because look at the history. God caused the original Hebrew of the Old Testament and,

01:24:34 – 01:24:40:	yes, Aramaic in certain places, to be translated into Greek. God caused that to happen,

01:24:41 – 01:24:47:	and then when he came to earth, he cited the Greek. So God gave his stamp of approval

01:24:47 – 01:24:55:	to translation. So using a translation of scripture is entirely fine. As we keep telling people,

01:24:55 – 01:25:02:	read the scriptures, one, in the Bible you actually have, so you actually read, and two,

01:25:03 – 01:25:09:	in a language you actually understand, with the one caveat being, if you want to learn a foreign

01:25:09 – 01:25:16:	language, reading scripture is a great way to do that. There's another long quote from this chapter

01:25:16 – 01:25:20:	that I want to read. I think it's important to know that, you know, this was written, I think,

01:25:20 – 01:25:27:	in 2019, 2020, roughly, and yet this describes current circumstances almost to a T. A lot of the

01:25:27 – 01:25:32:	same names hurt in this, as we're seeing in the news today. As Corey said, that shouldn't be,

01:25:32 – 01:25:38:	we shouldn't be hearing about this stuff, but the heresy of Christian Zionism is what has produced

01:25:38 – 01:25:45:	the geopolitical situation we have. Quote, Falwell was the founder of Liberty University and operated

01:25:45 – 01:25:52:	a popular television ministry. In 1979, Falwell founded the Moral Majority, a major organization

01:25:52 – 01:25:58:	in the American religious right. Israel, the state of Israel, provided Falwell with a personal

01:25:58 – 01:26:06:	leerjet. In 1980, he became the first Gentile to be awarded the Vladimir Ze'ev Jabot Tinsky

01:26:06 – 01:26:13:	medal for Zionist excellence by Prime Minister Begin. When Israel bombed Iraq in 1981, Begin called

01:26:13 – 01:26:19:	Falwell before Reagan to explain to the Christian public the reasons for the bombing. Falwell

01:26:19 – 01:26:26:	regularly defended and minimized Israeli atrocities, and in 1985, pledged to the rabbinical assembly

01:26:26 – 01:26:32:	in Miami to mobilize 70 million conservative Christians for Israel and against anti-Semitism.

01:26:33 – 01:26:38:	Continuing the pattern in 1998, then and current Prime Minister Benjamin Netanyahu

01:26:39 – 01:26:44:	met with Falwell before President Clinton, and in 2000, Falwell revived the Moral Majority as

01:26:44 – 01:26:50:	People of Faith 2000, a pro-Israel movement to reclaim America as one nation under God.

01:26:51 – 01:26:56:	Caesar writes that Falwell succeeded probably better than any other American Christian leader

01:26:56 – 01:27:00:	in ensuring his followers recognize that their Christian duty to God

01:27:00 – 01:27:06:	involves providing unconditional support for the state of Israel. Boy, howdy. Doesn't that

01:27:06 – 01:27:11:	sound like a lot of people on Twitter and pretty much everywhere else right now? When you see news

01:27:11 – 01:27:17:	from the Middle East, this is the first thing that many people who call themselves Christians will

01:27:17 – 01:27:23:	say, we must support Israel. Those who bless Israel will be blessed. That's what God promised,

01:27:23 – 01:27:29:	and it's eternal, and blah, blah, blah. He goes into several chapters detailing specifically how

01:27:29 – 01:27:35:	utterly blasphemous and nonsensical that is. But again, when this was created and then passed

01:27:35 – 01:27:42:	through time, it has reshaped our world physically. It's reshaped the physical world. This isn't just

01:27:42 – 01:27:49:	about ideas. This isn't just footnotes and theories and theology. This is life and death.

01:27:50 – 01:27:55:	And again, part of the reason it's important for it to be discussed in the political sphere,

01:27:55 – 01:28:01:	even among unbelievers, is to explain it's not the no true Scotsman fallacy. For us to say the

01:28:01 – 01:28:07:	dispensationalism is evil. It is per se evil, because it's not simply that these people are

01:28:07 – 01:28:12:	getting a few things wrong. There are those. Maybe they've fallen for the dispensationalist lies,

01:28:12 – 01:28:16:	but they're not particularly invested in them. Those people are in error. They're Christians who've

01:28:16 – 01:28:24:	made a mistake. The problem is that when push comes to shove, the vast majority of radical adherence

01:28:24 – 01:28:29:	to dispensationalism, which is most of them, they're not many lightweight dispensationalists.

01:28:29 – 01:28:36:	If this is your bag, you're all the way. Those people will throw God out the window

01:28:36 – 01:28:42:	to support the terrorist state of Israel. And they think it is more important. They think it is more

01:28:42 – 01:28:47:	important to do these things than to have Jesus. And they were told by false teachers that Jesus

01:28:47 – 01:28:55:	said that's okay. It's interesting as he details in the book the history of this infiltration of

01:28:55 – 01:29:00:	these things. Every tale, televangelist you've ever heard, every name you would recognize

01:29:00 – 01:29:06:	as a grifter, as someone who is a thief and a liar and a blasphemer, they're all in there.

01:29:07 – 01:29:11:	They were all paid by the state of Israel to tell the lies that they told on TV.

01:29:13 – 01:29:20:	It was a system. They became fabulously wealthy serving Satan, because it's one of the promises

01:29:20 – 01:29:25:	of Satan made to Jesus. I'll give you everything. Just serve me. Well, Jesus said no, but these

01:29:25 – 01:29:30:	televangels, like, that's a great deal. I love a jet. I'd like a free jet. Wouldn't that be nice?

01:29:31 – 01:29:35:	These guys will happily sell out because they can convince themselves, well, no, it's okay.

01:29:36 – 01:29:42:	And so whether they are knowingly complicit in these lies, which I think virtually all of them are,

01:29:42 – 01:29:46:	I think they all are, whether or not they were knowingly complicit initially,

01:29:46 – 01:29:51:	they all have seared their consciousness to the point that they cannot possibly be Christian

01:29:51 – 01:29:56:	when they continue to perpetuate these things. But it's not just theology. It's not just a

01:29:56 – 01:30:01:	theological fight. And I think that's an overarching theme of the book and of Stone Choir.

01:30:01 – 01:30:07:	This stuff that we're talking about, it's not simply an interdenominational

01:30:07 – 01:30:12:	squabble over who's reading the Bible better. When these ideas are taken into the real world,

01:30:13 – 01:30:18:	civilizations rise or fall as a result. That makes it the most important thing that we can

01:30:18 – 01:30:23:	be talking about right now, as Cori alluded to earlier. Satan's not coming after justification.

01:30:23 – 01:30:28:	He's not coming after the nature, two natures of Christ or any of the other things that were

01:30:28 – 01:30:33:	past battles. He's coming after physical reality. He's coming after sex. He's coming after race.

01:30:33 – 01:30:37:	He's coming after nations and borders and saying none of those things exist.

01:30:37 – 01:30:43:	And virtually every church is going along with it. And the heresy of Christian Zionism was,

01:30:43 – 01:30:48:	in many cases, the solvent that made that possible. See, they were preaching against

01:30:48 – 01:30:55:	so-called anti-Semitism long before the anti-racism screed got fired up in churches.

01:30:55 – 01:31:01:	That's not a coincidence. The only way that we have current year problems in our schools and

01:31:01 – 01:31:09:	workplaces is traced directly back to this original invention. If you have people who are so evil

01:31:09 – 01:31:15:	that they're using the equivalent of napalm, that's effectively what white phosphorus is,

01:31:15 – 01:31:20:	it's just that it's something that you can get away with because there's a legitimate

01:31:20 – 01:31:25:	battlefield use for it. It's not how they use it. When they use that stuff against civilians,

01:31:25 – 01:31:30:	when they bomb hospitals, as they just did tonight, the dispensationalists are going to say,

01:31:30 – 01:31:35:	well, we got to bless Israel. Those Hamas people, those Muslims, they were the bad guys.

01:31:36 – 01:31:44:	To be clear, I don't think the Muslims are the good guys religiously. It's not that Jews and

01:31:44 – 01:31:50:	Muslims, one has a better religion, one has a worse religion because we know that they both

01:31:50 – 01:31:56:	worship Satan. That's what Scripture says. They don't worship Allah and Yahweh. They worship Satan

01:31:56 – 01:32:00:	because they don't worship Christ. They reject Christ as their religious identity.

01:32:02 – 01:32:06:	When we talk about this, it's not picking a side in that fight. It's simply saying,

01:32:07 – 01:32:12:	the evil that is being done is not being done. Hey, is there a problem? It's their fight. If

01:32:12 – 01:32:17:	they want to be evil to each other, it's none of our business. But when we look at what's happening,

01:32:17 – 01:32:23:	it's clear that the invention of Christian Zionism, so-called, was necessary for them to be able to

01:32:23 – 01:32:28:	get away with it. If any other country on the planet were doing what they're doing right now,

01:32:29 – 01:32:35:	we would have intervened to stop them. We would have bombed them to prevent it. Again, we try not

01:32:35 – 01:32:41:	to make this timely, but frankly, you could listen to this on any random day and any random year

01:32:41 – 01:32:46:	and have a pretty decent chance that it would still actually be ripped from the headlines,

01:32:46 – 01:32:52:	because this crap is always going on. It is going on because this doctrine was permitted among

01:32:52 – 01:32:58:	Christians, and it eventually replaced Christianity itself. I think one of the only things you really

01:32:58 – 01:33:07:	need to highlight how wicked dispensationalism is, Christian Zionism is, is 1 Timothy 5.8,

01:33:07 – 01:33:13:	a verse that we have used a number of times previously. If anyone does not provide for

01:33:13 – 01:33:18:	his relatives, and especially for members of his household, he has denied the faith and is

01:33:18 – 01:33:27:	worse than an unbeliever. And if you look at those who say that they support the nation of Israel,

01:33:27 – 01:33:37:	in quotes, they will, and they are, in fact, quite happy to, support Israel above and before their

01:33:37 – 01:33:45:	own. And this verse is very clear. That makes them apostate. You have, particularly among the

01:33:45 – 01:33:51:	older generation, but some in the younger generations as well, notably significantly decreasing,

01:33:51 – 01:33:57:	which is good news. But you have many who are willing to send their sons, their grandsons,

01:33:57 – 01:34:07:	over to die for Israel, in a war in which we have no interest, which will not benefit us in any way,

01:34:07 – 01:34:13:	shape or form, which does not involve us. Unless, of course, Israel decides to use the

01:34:13 – 01:34:20:	Samson option, but that is a separate matter. If they are willing to send their own flesh and

01:34:20 – 01:34:26:	blood, their own children, to die for some foreign people, they're worse than an unbeliever. That's

01:34:26 – 01:34:34:	what Scripture calls them. We cannot call the people who hold to these heresies Christian. Does

01:34:34 – 01:34:40:	that mean they are all damned? No, of course not. Lutherans have the perfect answer for this one.

01:34:40 – 01:34:47:	We call it felicitous inconsistency. We've mentioned this before. It may be that these men

01:34:47 – 01:34:54:	publicly profess one thing, but when it comes right down to it, they still trust in Christ.

01:34:55 – 01:35:01:	They still have faith. They still believe there is only one way to the Father. And certainly,

01:35:01 – 01:35:09:	we hope that for some of them at least, perhaps most of them. God, of course, hopes that all will

01:35:09 – 01:35:17:	be saved, and we agree with that. However, we recognize the evil of these men, and we recognize

01:35:17 – 01:35:23:	that many of them are hardened. Their consciences are seared. They have chosen wickedness. They have

01:35:23 – 01:35:28:	chosen evil. They are not Christians. And that is simply what Scripture says of them.

01:35:29 – 01:35:36:	We don't get to debate whether or not these men are Christians. If Scripture says they are not,

01:35:36 – 01:35:43:	then they are not. Even if, in their heart of hearts, where we cannot look, God alone can look,

01:35:43 – 01:35:49:	they happen still to be Christians, we have to deal with them according to what they do

01:35:49 – 01:35:55:	outwardly, because we can only look on the outward behavior. We can see what they say.

01:35:55 – 01:36:01:	We can see what they do. We have to judge according to those things, and we went over

01:36:01 – 01:36:06:	what it means to judge or judge not in a previous episode, conveniently entitled,

01:36:06 – 01:36:11:	Judge Not, not in parentheses. But we have to deal with these men,

01:36:12 – 01:36:18:	as they are, as we can see them, according to their deeds, according to their words.

01:36:18 – 01:36:23:	And according to their deeds and their words, they are apostate. They are outside the faith,

01:36:24 – 01:36:29:	because they do not provide for their relatives. They have abandoned their households. They have

01:36:29 – 01:36:35:	abandoned their own for the sake of foreigners, and not just for the sake of foreigners, but for

01:36:35 – 01:36:44:	the sake of particularly wicked and vile pagans in the encompassing sense of pagan, which simply

01:36:44 – 01:36:50:	means not Christian. It would be one thing if they were advocating that we have to interfere

01:36:50 – 01:36:55:	to protect Christians somewhere. And there have been opportunities for that recently. There have

01:36:55 – 01:37:00:	been many opportunities for that historically to defend persecuted Christians around the world.

01:37:01 – 01:37:08:	They aren't advocating for that. They're advocating that we go and shed our blood and expend our

01:37:08 – 01:37:17:	treasure for those who, every single day, multiple times a day, deliberately blaspheme God and curse

01:37:17 – 01:37:24:	Christians. There is absolutely no way we can call that Christian. And the details of those prayers

01:37:24 – 01:37:30:	are presented in one of the later chapters. In chapter 5 on the theology of Christian Zionism,

01:37:31 – 01:37:35:	the author does a really good job examining a number of the Zionist proof texts

01:37:35 – 01:37:39:	that have historically been deployed to basically get us to where we are today.

01:37:40 – 01:37:46:	I want to read a couple snippets here. For example, Carlson argues that the 1967

01:37:46 – 01:37:52:	New Schofield Reference Bible deifies the state of Israel. One newly inserted footnote reads,

01:37:52 – 01:37:58:	For a nation to commit the sin of anti-Semitism brings inevitable judgment. That's a footnote to

01:37:58 – 01:38:04:	Genesis 12-3. These words, which might as well have been written by Theodor Herzl or Ariel Charone,

01:38:04 – 01:38:10:	are found in the Bible. That is followed by millions of American churchgoers and students and is

01:38:10 – 01:38:14:	used by their leaders as a source for their preaching and teaching. Carlson explains that

01:38:14 – 01:38:21:	Oxford is hereby made antipathy toward the state of Israel a sin. Well, isn't that exactly what

01:38:21 – 01:38:28:	Cory and I are accused of? The sin of anti-Semitism? That didn't come from Scripture. In large part,

01:38:28 – 01:38:34:	it came from the Schofield update in 1967. These moving pieces, one of the reasons that we focus

01:38:34 – 01:38:41:	on the genealogy of ideas, is when you start looking at where this sin came from. Not only

01:38:41 – 01:38:46:	don't you find the Scripture, but you will find it in many cases within living memory. As a Christian,

01:38:46 – 01:38:52:	that should terrify you. That is literally a new religion being hot-swapped for our own. It's

01:38:52 – 01:38:58:	happening on the fly. It's like swapping organs in someone while they're alive. You put them on

01:38:58 – 01:39:03:	heart-long bypass and you just chop something out and you slap something in. That's what's being done

01:39:03 – 01:39:09:	to Christianity by this stuff. So the sins that have been made up in the 20th century that men

01:39:09 – 01:39:15:	like us are accused of are literally created for the purpose of achieving some of the other evils

01:39:15 – 01:39:20:	that he goes into this book. We're getting along. We're kind of close to two hours at this point.

01:39:20 – 01:39:25:	I can tell you I mentioned earlier there are a couple chapters. I only skimmed them because I

01:39:25 – 01:39:29:	was aware of some of the material and what we'll get into some of what that was. But the

01:39:29 – 01:39:34:	depths of the evil that are downstream from these things that we're talking about here,

01:39:35 – 01:39:40:	we're not even going to talk about it. I don't want to put it in your ears. I commend the book

01:39:40 – 01:39:46:	to folks. If you buy it, there are some chapters that you may choose to skip. You may get a few

01:39:46 – 01:39:51:	pages in. I can't take any more of this. And it's not that the author is doing anything bad. He's

01:39:51 – 01:39:59:	just unflinchingly reporting as a decent historian, as a good historian. Here are the facts and the

01:39:59 – 01:40:08:	facts are they're unspeakable. It's an overused term, but we're not going to speak them on this

01:40:08 – 01:40:12:	podcast because I don't want to do that to your ears. You can go opt into it and see on the page

01:40:12 – 01:40:18:	and decide if you want to be subjected to it. Another quote, by blessing the state of Israel,

01:40:18 – 01:40:23:	Christian Zionists believe that, as Schofield said, Gentiles today are thereby blessed in

01:40:23 – 01:40:29:	association with the state of Israel. They frequently misapply God's promise to Abraham

01:40:29 – 01:40:36:	that I will bless them that bless thee and curse him that curses thee, and in thee shall all families

01:40:36 – 01:40:44:	of the earth be blessed. Now, this is a shocking and blasphemous misapplication of that passage

01:40:44 – 01:40:49:	because when Abraham is going to be used to bless all the families of the earth,

01:40:49 – 01:40:54:	that's talking about Jesus. And I think that's a seminal point that cannot be missed when we're

01:40:54 – 01:41:02:	looking at dispensationalism and Zionism. They replace Jesus in Scripture with the modern nation

01:41:02 – 01:41:10:	state of Israel. Just as the Holocaust replaced the crucifixion, and just as Hitler replaced Satan,

01:41:10 – 01:41:15:	you have these wholesale swaps of the fundamental elements of Christian doctrine,

01:41:15 – 01:41:22:	not small stuff, where we're not talking peripheral issues here. They literally remove Jesus from the

01:41:22 – 01:41:30:	explanation for this passage and insert a country, a modern synthetic country of wicked evil people.

01:41:30 – 01:41:36:	It's a pedophile capital of the world. It's the homosexual capital of the world. It's the transsexual

01:41:36 – 01:41:41:	capital of the world. It's Satan's throne on earth today. And when these people say,

01:41:41 – 01:41:47:	we must bless them at all costs, all cost is us, as Corey said in reference to 1 Timothy,

01:41:47 – 01:41:53:	as talking about us and our children, our posterity, let them die so that Israel might live. Why?

01:41:53 – 01:42:01:	Because of the promised Abraham. That's just demonic. I'm almost at a loss for words. And yet

01:42:02 – 01:42:08:	this is the essence of how Zionism works. There's bait and switch. There's a removal of Christianity

01:42:08 – 01:42:14:	in terms of sound Bible-y. This is the Jesus dust. And then what do you do? You start doing

01:42:14 – 01:42:18:	wicked things, and you say you're doing it in the name of God. And then you're off to the races,

01:42:18 – 01:42:22:	because if you're doing wicked things in the name of God, you got to do them as hard as you can.

01:42:23 – 01:42:29:	That's where we're at today. The Bible that was corrupted by Scofield and the false preaching

01:42:29 – 01:42:35:	that comes from the heresy of Christian Zionism is one of the things that uttered all of it.

01:42:35 – 01:42:40:	And necessary to those false beliefs, again, is racism and anti-Semitism. None of this works

01:42:40 – 01:42:47:	without those new sins. I think this whole discussion is a very good illustration of

01:42:48 – 01:42:54:	just how all this stuff is really tied together. And again, from my own background,

01:42:55 – 01:43:01:	I can attest that there's plenty of conservative Christians who would take issue with one thing

01:43:01 – 01:43:08:	here or one thing there. They don't like transsexualism, or maybe they're even uncomfortable with

01:43:08 – 01:43:14:	anti-whiteness. But they would really, really balk at understanding how all of these things are very

01:43:15 – 01:43:21:	intrinsically connected to another, and how you both were saying, and I especially liked what

01:43:22 – 01:43:30:	Corey was saying from the book of Timothy, how this leads to the sacrifice of your own family

01:43:30 – 01:43:37:	members and your own children on this false altar, this false idol of egalitarianism and

01:43:37 – 01:43:45:	anti-racism and anti-Semitism. And I'm not going to go into it because I think I've picked up on

01:43:45 – 01:43:50:	that from what you're saying. Well, but there's a chapter in the book as one of the ones that I

01:43:50 – 01:43:59:	also found difficult to read that talks about instances in recent history in the past decade

01:43:59 – 01:44:07:	or so of where you had people murdered by refugees or something like that, and the response by their

01:44:07 – 01:44:15:	own family members was not even to, in some cases to say we're forgiving, we just want to

01:44:15 – 01:44:20:	move on, but in some cases they even go further than they use it as they use the death of their own

01:44:20 – 01:44:28:	family members as an opportunity to attack the race even further. So it is really evil and it's

01:44:28 – 01:44:38:	really amazing how incredible this change to, again, what is kind of the cultural phenomenon

01:44:38 – 01:44:44:	of Christianity, how amazing that change has been when you kind of look back like this book does

01:44:44 – 01:44:50:	and you look at that journey and how it's taken place. That's a good point that's actually continued

01:44:50 – 01:44:55:	in the next chapter, which is on the myth of Judeo-Christianity, talking about the evolution

01:44:55 – 01:45:00:	of these things. This is just a great quote and I, I'd never heard it before, but it makes

01:45:00 – 01:45:09:	such perfect sense. Thorpe points to noontime on December 22nd, 1952 as the precise day,

01:45:09 – 01:45:14:	nay the precise hour, the term Judeo-Christian tradition achieved its vaunted victory over

01:45:14 – 01:45:20:	the term Christian tradition. President-elect Dwight Eisenhower declared that the American

01:45:20 – 01:45:26:	Republic is founded in a deeply felt religious faith and I don't care what it is. With us, of

01:45:26 – 01:45:32:	course, it is the Judeo-Christian concept, but it must be a religion that teaches all men are created

01:45:32 – 01:45:38:	equal. In one fell swoop, Eisenhower reconfigured the American founding to be Judeo-Christian,

01:45:39 – 01:45:45:	an unprecedented and a historical superimposition. Our Latter-day Saint Martin Luther King, Jr.,

01:45:45 – 01:45:49:	who shares with Jesus Christ the honor of a federal holiday for his birthday,

01:45:49 – 01:45:55:	utilized Judeo-Christian as a way of grafting historical logic onto the Black Power movement.

01:45:55 – 01:46:01:	By the 1980s, the appellation of a Judeo-Christian heritage, having begun its life as a slogan of

01:46:01 – 01:46:07:	Jewish revolutionaries, had achieved mainstream status such that it became a signature expression

01:46:07 – 01:46:11:	particularly among the religious right. And the term Judeo-Christian is used even in our

01:46:11 – 01:46:17:	seminaries by who are supposed to be the good guys, the conservative, the really solid confessional

01:46:17 – 01:46:22:	Lutheran seminary professors. Say Judeo-Christian and I think there's nothing wrong with it.

01:46:22 – 01:46:26:	That's something we got into in one of the episodes on the Jews, the four-part series.

01:46:27 – 01:46:33:	It's part of the Marcian heresy that the Old Testament is the Jewish book and the New Testament

01:46:33 – 01:46:39:	is the Christian book. And when you do that, suddenly you have two gods too. You have the

01:46:39 – 01:46:44:	God of the Old Testament, whom they often refer to. And then you have the God of the New Testament

01:46:44 – 01:46:49:	and we can see and touch and hear Jesus Christ in the New Testament. So he's a God in the New

01:46:49 – 01:46:54:	Testament. But in the Old Testament, there was this other God who was mean and he killed a lot of

01:46:54 – 01:46:59:	people and he had these harsh rules. But then the new God showed up and fixed it on, made us all loving.

01:47:00 – 01:47:05:	That's what we're told. Not in so many words in some cases, but when you say Judeo-Christian,

01:47:05 – 01:47:10:	that's what you're saying. You're saying, I buy into that, that there is one period for them and

01:47:10 – 01:47:15:	there's another period for us. That's basically just baby dispensationalism, which is not the case.

01:47:16 – 01:47:25:	As we laid out in one of those episodes, Noah, Adam, these men were not Jews. Abraham, not a Jew.

01:47:25 – 01:47:32:	They were Christians and they were not ethnically Jewish. It's complete nonsense. It's utterly

01:47:32 – 01:47:40:	historical. Jews lasted in Scripture for 2000 years from about 2000 BC to the birth of Christ.

01:47:40 – 01:47:45:	And then what continued, there was a rapid conversion of some of the Jews and it's important

01:47:45 – 01:47:50:	when we're discussing them as we did in those episodes. Many of the Jews of that day converted

01:47:50 – 01:47:59:	to Christianity. Much of the early church had been Jews, Jews by race and Jews by religion.

01:48:00 – 01:48:03:	The reason that they converted was that it wasn't really a conversion.

01:48:04 – 01:48:08:	They were Christians and when Christ showed up, when the Messiah showed up,

01:48:08 – 01:48:12:	like, yep, there he is. The Messiah who was prophesied was delivered to us.

01:48:12 – 01:48:18:	That is what happened and that's what they believed. Paul had to be converted because

01:48:18 – 01:48:24:	he was murderous. Mary didn't have to be converted. When the angel appeared to her and announced that

01:48:24 – 01:48:28:	she would be with child, she wasn't converted to a Christian. She's like, I believe you, God.

01:48:29 – 01:48:35:	It was the same faith one minute before is one minute after. She was a Christian the entire time.

01:48:35 – 01:48:41:	The necessity of Paul's conversion on the road to Damascus was because he was a Pharisee.

01:48:41 – 01:48:48:	He was what rapidly became Talmudic Judaism, which is something that's discussed in an

01:48:48 – 01:48:52:	upcoming chapter. We're not going to get into details of it, but the Talmud is an absolutely

01:48:52 – 01:48:59:	wicked perverse book. When King Louis burned as many as he could get his hand on, he had the

01:48:59 – 01:49:04:	Disputation of Paris. That was a service to God. The rest of them should be burned as well.

01:49:04 – 01:49:12:	That would be appropriate for Christian states to do, not saying individuals should be stealing them,

01:49:12 – 01:49:16:	but those books should be burned. They're absolutely wicked. There are a bunch of quotes

01:49:16 – 01:49:21:	in the later chapter discussing that. Just make abundantly clear. Again, the author does a really

01:49:21 – 01:49:25:	good job of just laying out facts, just as we tried to do on Stone Square. Here you go,

01:49:25 – 01:49:29:	one fact after another. We're not going to delve into it too much because we're getting

01:49:29 – 01:49:35:	long on time. But when you present those things, a lot of what's presented, particularly in the

01:49:35 – 01:49:42:	later chapters on the Talmud, it's vile. It's absolutely wicked. It goes into the lies and

01:49:42 – 01:49:50:	the blasphemies that every Jew is taught, every Jew to this day, because after the destruction of

01:49:50 – 01:49:55:	the temple, they codified the beliefs of the Pharisees and the Sadducees who rejected Christ,

01:49:55 – 01:49:58:	and some of them converted. At least some of the Pharisees converted.

01:49:59 – 01:50:08:	Those who didn't accept Christ as their Savior produced a new religion. The Judeo and Judeo

01:50:08 – 01:50:15:	Christian, it's effectively saying, Satan no Christian, this satanic religion that emerged

01:50:15 – 01:50:20:	from the ashes of the destruction of the Second Temple among these absolutely apostate,

01:50:20 – 01:50:28:	demonic people whom Christ called the sons of Satan. Today, consciences are bound. If you don't

01:50:28 – 01:50:33:	say Judeo-Christian, there's something wrong with you because we have to recognize our elder

01:50:33 – 01:50:39:	brothers in the faith. Well, I recognize them to the extent that Scripture does, but I also

01:50:39 – 01:50:45:	recognize that the greater punishment is upon them because their inheritance they despise.

01:50:46 – 01:50:52:	We were grafted into the branch of Israel by God's grace, which makes us Israel and is a gift,

01:50:52 – 01:50:58:	just as everyone who receives faith is receiving it as a gift. That's basic Christian theology.

01:50:58 – 01:51:02:	And yet, if you say what Scripture says about the Jews today, you're literally called anti-Semitic.

01:51:02 – 01:51:06:	There are laws being passed around the country right now. It's already happened in Florida.

01:51:06 – 01:51:13:	If you say what Scripture says about the Jews, the theologically, you will face prison time.

01:51:14 – 01:51:20:	That's on our soil. And it shouldn't be any surprise because, again, all these things

01:51:20 – 01:51:27:	are in motion. All these theological quibbles quickly turn to policy and they'll turn to

01:51:27 – 01:51:34:	death and destruction and despair because Satan is running the board. So I'm really thankful that

01:51:34 – 01:51:40:	he laid out some of the details of that myth. It's something we've covered as well. But again,

01:51:40 – 01:51:44:	I think it's part of what makes this book a really good compliment to Stone Choir, particularly if

01:51:44 – 01:51:47:	you want to introduce some of these subjects to somebody who maybe isn't going to listen to a

01:51:47 – 01:51:52:	podcast or you think it might be too much. There are things in this book that will be shocking.

01:51:52 – 01:51:57:	Like you said, they go further than we want to discuss out loud simply for the sake of not

01:51:58 – 01:52:05:	giving people nightmares. But that's the level of detailed evil we're talking about. And it's

01:52:05 – 01:52:13:	inextricable as he makes the case in the next chapter on historical Christianity on Judaism.

01:52:13 – 01:52:18:	There's a short chapter. Bequotes Chrysostom and Luther saying the same things that we say that

01:52:19 – 01:52:25:	these are bad people. They're enemies of God. That's what God says. And as Christians,

01:52:25 – 01:52:29:	we should be able to say that without any fear or doubt. In fact, we're obligated to.

01:52:30 – 01:52:35:	If telling the truth is out of season and if itching ears want to hear something else,

01:52:35 – 01:52:40:	the Christian is still under an obligation to God Almighty to say what Scripture says. In fact,

01:52:40 – 01:52:45:	that's when it's the most important time to say it. If these things didn't matter, if no one cared,

01:52:45 – 01:52:49:	if they weren't getting people upset, sure, you could talk about other things because there'd be

01:52:49 – 01:52:53:	something else that would be upsetting people in Scripture. But today, these passages, these are the

01:52:53 – 01:52:58:	things that will inspire such anger and hatred that people will try to physically harm you.

01:52:59 – 01:53:06:	On the Talmud note, I have been asked a number of times recently for readings

01:53:06 – 01:53:11:	or book recommendations related to the Talmud. I will include one in the show notes.

01:53:12 – 01:53:18:	It is a book by Peter Schaefer, who is a Jewish professor, but it is a book on the passages,

01:53:19 – 01:53:23:	many of the passages, not all of them, dealing with Christ in the Talmud. It is

01:53:24 – 01:53:30:	quite frankly an important book for Christians to read or at least get a summary of what is covered.

01:53:30 – 01:53:34:	Eventually, we will get around to an episode on the Talmud proper.

01:53:35 – 01:53:38:	I will not promise when that will be, that's going to be in the distant future. We have many

01:53:38 – 01:53:43:	other things on the list to get through first. However, Schaefer's book does a good job of that

01:53:44 – 01:53:51:	and it also touches, to some degree, on the traditional Jewish prayers that curse Christians.

01:53:52 – 01:53:56:	I have answered that other places as well. Perhaps I will do a write-up on that at some point.

01:53:59 – 01:54:05:	But I want to be clear about the topics in this book that we are reviewing today,

01:54:05 – 01:54:11:	discussing today, that will make some of you uncomfortable. We are not trying to hide what

01:54:11 – 01:54:19:	they are. We are not playing coy. It is dealing with sex crimes. The reality of mass immigration,

01:54:19 – 01:54:26:	so-called, really invasion of the West by the Third World. The reality on the ground of what that

01:54:26 – 01:54:35:	means for largely women and children, but also in fact some men. I may be somewhat biased, but

01:54:36 – 01:54:44:	I would say that the treatment in this book is not unduly detailed. It is not unwarrantedly explicit.

01:54:44 – 01:54:49:	I think he strikes a fairly good balance when it comes to that describing the accounts,

01:54:49 – 01:54:56:	but not going into, like I said, not undue detail. But I've also read some rather horrible fact

01:54:56 – 01:55:03:	patterns for various legal cases in the past, so I may be a little biased on that. I do think that

01:55:03 – 01:55:07:	he does strike a good balance though, and I think Will would probably agree with me on that. Still

01:55:07 – 01:55:14:	unpleasant to read, of course, but it is the reality of the situation, and particularly for

01:55:14 – 01:55:21:	the male listeners, and that would be the majority of our audience, you are not given the luxury of

01:55:21 – 01:55:28:	ignoring reality, particularly when it is staring us in the face at every juncture as it is today.

01:55:30 – 01:55:37:	What is covered in those chapters will make you uncomfortable, will make you angry, and it should.

01:55:37 – 01:55:42:	And that's a good thing, because that is the proper Christian response, that is the proper

01:55:42 – 01:55:50:	response for a Christian man. It should drive us to want to change these things. It is an indictment

01:55:50 – 01:55:56:	of our forebears that, despite having this knowledge, despite seeing what is happening,

01:55:56 – 01:56:04:	they did nothing. We do not want to share in their wickedness by also failing to address these issues,

01:56:04 – 01:56:10:	and so it is important to understand the issues, to know what they are, to know what is happening,

01:56:10 – 01:56:16:	so that we can have a proper response to them. Yeah, I agree completely. When I said I skipped

01:56:16 – 01:56:21:	over the stuff, I was already familiar with it. I didn't need a refresher. Many of our listeners

01:56:21 – 01:56:27:	probably don't know. In Chapter 8, it goes into the Talmud specifically. It talks about the Talmud's

01:56:27 – 01:56:33:	hatred for Scripture. It talks about how it justifies violence and murder against Gentiles.

01:56:33 – 01:56:41:	That's everyone else. And then in Chapter 9, it goes into the specific manners in which they

01:56:42 – 01:56:47:	believe they are permitted to harm us. And like I said, I completely agree with what you said

01:56:47 – 01:56:54:	about the degree of detail it's given. It's citations. He's not just making stuff up. He's

01:56:54 – 01:57:01:	giving quotes and citations from real-world events over and over and over again. It doesn't

01:57:01 – 01:57:06:	belabor the point. It's necessary to reinforce that it's not just, oh, there was one bad guy.

01:57:07 – 01:57:15:	This is their religion. The religion of bombing hospitals and starving children is their religion.

01:57:15 – 01:57:21:	That's what they do. And when they're doing it in current year, in current moment,

01:57:21 – 01:57:25:	they're saying those people deserve it as they're doing it. That's their religion. They're being

01:57:25 – 01:57:30:	honest. They're being completely honest about whom they serve, except for calling them God. They serve

01:57:30 – 01:57:37:	Satan. But you can tell by their actions whom they actually serve. Chapter 9, the title is

01:57:37 – 01:57:46:	Case Studies in Jewish Hostility, Degeneracy, Filth, and Pornography. And he omitted the second

01:57:46 – 01:57:53:	half of that chapter from the header. But the second half is specifically about the sacrifice

01:57:53 – 01:57:59:	of children by Jews, murdering Christian children, ex-anglinating them, and using

01:58:00 – 01:58:07:	white children's blood for their magic rituals. Now, I think that probably most people listening

01:58:07 – 01:58:13:	don't know anything about that. You might know the term blood libel, but libel, obviously,

01:58:13 – 01:58:20:	it's false. Well, one of the great things about that chapter in this book is that he makes extensive

01:58:20 – 01:58:27:	citations from a scholarly work by a work called Blood Passover. It was published in 2007

01:58:28 – 01:58:34:	by a Jew named Ariel Tov, the son of the former chief rabbi of Rome. So this is a Jew who's

01:58:35 – 01:58:42:	did an excellent, incredibly in-depth historical examination of the entire history of Jews

01:58:42 – 01:58:47:	murdering Christian children and stealing their blood and using them for their magic rituals.

01:58:48 – 01:58:52:	Going back to the beginning of the 1st millennium, I think some of the earlier accounts were from

01:58:52 – 01:58:58:	like 400 AD. And it gives great detail in each of them. And again, I skipped some because I didn't

01:58:58 – 01:59:05:	know some of those details, but I don't need further convincing of just how demonic these people are.

01:59:05 – 01:59:09:	Some of you probably do. And that's one of the valuable things about this particular

01:59:10 – 01:59:16:	chapter is that the first part of it is talking about how they have used the liberalization

01:59:16 – 01:59:24:	of sexuality and sexualization of mass culture, which they, of course, control to act as a solvent

01:59:24 – 01:59:30:	against the church, against the family and against civilization itself. And again, it's a case where

01:59:30 – 01:59:37:	he goes into insignificant and necessary depth on the excitement that Jews have as they're doing

01:59:37 – 01:59:42:	these things. Pornography is entirely Jewish. The destruction of the laws against the dissemination

01:59:42 – 01:59:48:	of pornography also entirely Jewish. It was Jewish lawyers with Jewish plaintiffs or Jewish

01:59:48 – 01:59:53:	defendants, in most cases, because they're being prosecuted for committing crimes against America.

01:59:53 – 01:59:58:	And then Jewish judges would say, no, it's okay, we have the bill rights. And so you're allowed to do

01:59:58 – 02:00:05:	this horrible stuff. This is the enemy that the West faces. I think that's why I say I think the

02:00:05 – 02:00:10:	center half of this book is the most vital part of it because it lays out in detail,

02:00:10 – 02:00:15:	in documented detail. Well, again, this isn't just the author extemporaneously spouting off

02:00:15 – 02:00:20:	about this stuff. He does a good job as a historian, citing other historians who've

02:00:20 – 02:00:24:	delved into these things, like just laying it all out. When you look at the totality of the

02:00:24 – 02:00:31:	evidence that he presents, as Corey said, you're going to be angry. It made me viscerally angry

02:00:31 – 02:00:37:	to read this. It was a perfect hatred because the wickedness that is being done to us,

02:00:37 – 02:00:44:	again, as I said earlier, and we said in other episodes, we as Christians or even as non-Christians

02:00:44 – 02:00:51:	who are just decent Europeans would not act in these ways. Because even those Europeans who

02:00:51 – 02:00:55:	have abandoned the faith, because their families typically have abandoned the faith,

02:00:56 – 02:01:03:	still have the ambient morality of Christendom informing the culture that until recently

02:01:03 – 02:01:10:	surrounded us. The idea of harvesting organs from people while they're still alive because

02:01:10 – 02:01:14:	they're not Jews, we would never do that to someone. He's not white, just take his organs,

02:01:14 – 02:01:19:	it's fine. Don't use anesthesia either because that's going to mess up the organ. You got to do

02:01:19 – 02:01:24:	it while they're fully awake, cut their heart out. We have a Jew who needs it. There are accounts

02:01:24 – 02:01:29:	of that sort of thing in the book. They're historic accounts. They're real accounts. This

02:01:30 – 02:01:35:	actually happens. I think one of the important parts is you read through some of the chapters

02:01:35 – 02:01:39:	that specifically deal with horrors that we're not going to go any further details on.

02:01:41 – 02:01:48:	This is just the stuff where they got caught when that Ariel Tov goes back through the history of

02:01:49 – 02:01:56:	recorded murders of Christians by Jews to steal their blood for blood magic rituals.

02:01:56 – 02:02:00:	Those are just the times when they got caught. That's not the only times that they did it.

02:02:00 – 02:02:03:	That was the times where there was sufficient evidence that everyone agreed, yes, this actually

02:02:03 – 02:02:10:	happened. I said one of the earliest examples was from like 415. The later examples are from

02:02:10 – 02:02:17:	the 20th century. The stuff is still going on today. If you find that shocking, think back to

02:02:17 – 02:02:22:	what we found out was going on with Epstein and with that entire circle, with the paintings,

02:02:22 – 02:02:27:	in with the rooms and the chambers, in what was called Pizza Gate. Everyone's told,

02:02:27 – 02:02:32:	oh, that's just a conspiracy theory. Well, if you know nothing else, yes, it's unbelievable.

02:02:33 – 02:02:36:	If you know the history of these people and you start noticing the last names of the people

02:02:36 – 02:02:44:	involved, you take a second look because frankly, it's the only logical conclusion.

02:02:44 – 02:02:50:	Then when examining the evidence, it's literally the only conclusion. These people are guilty of

02:02:50 – 02:02:55:	things that we would never conceive of. That's part of why it's important for these heinous details

02:02:55 – 02:03:02:	that he provides in some of these middle chapters are important for us to read. Because if you don't

02:03:02 – 02:03:07:	know the evil you're facing, you're never going to respond appropriately when someone comes along

02:03:07 – 02:03:13:	in soothing tones and said, hi, I'm your Judeo-Christian friend. I'm from the other side of the tract,

02:03:13 – 02:03:16:	but we worship the same God. We just have different approaches. Don't worry about it.

02:03:17 – 02:03:24:	You know, he was taught as a child to murder the Goyim. That is what they're taught,

02:03:24 – 02:03:30:	it is what they believe. There's video to this day of little Jewish children in their own schools

02:03:31 – 02:03:35:	laughing and talking about how excited they are at the prospect of killing non-Jews.

02:03:36 – 02:03:41:	It's part of their religion. It's part of the religion that's concealed by the language barrier.

02:03:41 – 02:03:45:	It's one of the reasons that the translation of the Talmud was such a pivotal moment in history,

02:03:45 – 02:03:51:	because these things were secrets. It's one of the points that the historian who documented the

02:03:51 – 02:03:56:	so-called blood libel incidents makes very clear. The specific details in the accounts could only

02:03:56 – 02:04:02:	have possibly come from Jews, because all the practices were completely hidden. The Seder meal,

02:04:02 – 02:04:08:	which incidentally was part of a Satanic worship practice, the specific details that were revealed

02:04:08 – 02:04:13:	in some of the interrogations of the Jews who are guilty of these things, could only have come from

02:04:13 – 02:04:17:	a Jew. They couldn't have been made up by an accuser trying to falsely accuse a Jew of something

02:04:17 – 02:04:24:	he didn't do. Only someone who knew the intimate details of their secret of religion would have

02:04:24 – 02:04:29:	been able to divulge them. So for that reason, I commend the whole book, but I simultaneously

02:04:29 – 02:04:35:	warn you, there's stuff that's going to be hard to read. And as Corey said, you need to know,

02:04:35 – 02:04:42:	particularly as a man, as a husband, as a father, you need to know what you are facing as a blood

02:04:42 – 02:04:47:	enemy, as a mortal threat to your family, to your civilization. And that's really the crux of the

02:04:47 – 02:04:53:	book in its entirety, is that once you understand the threat that we're facing, it recontextualizes

02:04:53 – 02:05:00:	how we respond to it. If you just think that these are doctrinal disagreements, it's a church fight.

02:05:00 – 02:05:04:	When you realize that civilizations are rising and falling as a result of these battles,

02:05:05 – 02:05:09:	you have to take a different approach. And that's where the book concludes. There's some

02:05:09 – 02:05:13:	of the conclusions I don't really want to get into, because frankly, they're things that today,

02:05:13 – 02:05:18:	people are getting thrown in jail for. And it's not a matter of cowardice. You can draw your own

02:05:18 – 02:05:24:	conclusions. I don't need to bite a bullet for something that isn't going to move the ball.

02:05:25 – 02:05:30:	Read the book, deal with the facts as they're presented, and draw your own conclusions. But

02:05:30 – 02:05:36:	just be aware that when you're talking about everyone from Darby to Scofield to Jerry Falwell

02:05:36 – 02:05:42:	to Netanyahu, all on the same page, all saying the same things. And then DeSantis is passing laws

02:05:42 – 02:05:47:	saying you can be thrown in jail for disagreeing. That's real. You can go to jail for it, and you'll

02:05:47 – 02:05:51:	die in prison for it. There are a bunch of J6 prisoners who've died, some by their own hands.

02:05:53 – 02:05:59:	That's, those are the stakes. This stuff is not academic. And that's, that's why I'm glad that

02:05:59 – 02:06:05:	we're able to tackle this book today, because this stuff is, it's consequential. And it,

02:06:05 – 02:06:09:	unfortunately, it's timely, because it's, it's unfolding right before our eyes on,

02:06:09 – 02:06:14:	in the news today. But like you said, it's still going to be current in a few years, because until

02:06:14 – 02:06:20:	these people are ended, until they're stopped and they're evil, they will persist. They made clear

02:06:20 – 02:06:25:	for thousands of years, they will persist in evil as long as they're permitted to do it. And so as

02:06:25 – 02:06:31:	Christians, we have to decide how to respond to that faithfully. It's good that we've gone

02:06:31 – 02:06:35:	into some detail on some of the chapters. We're going to leave some as kind of a tease for you

02:06:35 – 02:06:41:	as listeners. Chapter 10 on ethno-nationalism. Corey and I both despise this word because

02:06:41 – 02:06:48:	it's redundant. There's no such thing as an ethno-nation. It's, it's a nation-nation. Natal

02:06:48 – 02:06:55:	is blood. Either it's a nation or it's a heterogeneous empire. The point is we need to get

02:06:55 – 02:07:00:	rid of the empires and get back to actually having nations. So I, just as a framing issue,

02:07:01 – 02:07:06:	he reaches good conclusions. But frankly, to say ethno-nationalism or ethno-nation

02:07:06 – 02:07:10:	is really seeding the frame to the enemy that there can be any other kind of nation. And there

02:07:10 – 02:07:15:	simply isn't either a nation or you're not. And right now, we're not, not in any meaningful sense.

02:07:15 – 02:07:22:	We don't have our own lands. We're being deracinated, being done forcibly in the church,

02:07:22 – 02:07:27:	in advertising and everything. So in that chapter, he covers some of the same ground that we've

02:07:27 – 02:07:33:	discussed in the past, talks about the passage about neither June or Greek, the flood and Noah's

02:07:33 – 02:07:37:	sons, talks about Babel. It's a fairly short chapter, but it covers some important scriptural

02:07:37 – 02:07:43:	ground and he does a good job there. In chapter 11, the title is evangelism at what cost,

02:07:43 – 02:07:48:	non-white, quote unquote, Christianity. And in this chapter, he makes the argument that we

02:07:48 – 02:07:53:	referenced towards the beginning about the global South syncretism that really goes back to the

02:07:53 – 02:07:59:	beginning of colonization. Effectively, wherever Christian Europeans have brought Christianity

02:07:59 – 02:08:06:	to non-white nations, virtually all of them have engaged in such a high degree of syncretism,

02:08:06 – 02:08:12:	meaning incorporating Christian beliefs and practices in with their demon worship. That's

02:08:12 – 02:08:18:	what it is. That's the syncretism. That's the, the syncretic part of it. You take,

02:08:18 – 02:08:25:	you take a belief from one religion and add it to a belief from another. And you don't end up with

02:08:25 – 02:08:29:	Christianity because you can't possibly. There's only one God and there's only one path to heaven.

02:08:30 – 02:08:35:	So he makes an argument in this chapter that in all the cases where Christianity has been

02:08:35 – 02:08:43:	brought to these people, they have butchered Christianity. And one of the important things

02:08:43 – 02:08:49:	for Corey in me as we're tackling these subjects is that that's no excuse not to take the gospel to

02:08:49 – 02:08:54:	them, but it does raise the question, when you have taken the gospel to people who are only ever

02:08:54 – 02:09:02:	going to butcher it, if they're not supervised heavily, the open question, at least for me,

02:09:02 – 02:09:08:	is, are we obligated to heavily supervise them? Or is it sufficient to take the gospel and then

02:09:08 – 02:09:13:	set them loose? Corey has his opinions. I have mine. They're not, they're not the point of this

02:09:13 – 02:09:20:	discussion, but I think it is interesting that this, this chapter is a good companion to the

02:09:20 – 02:09:25:	episode that we did on race and IQ, where we took the same subject from a different angle,

02:09:26 – 02:09:32:	not talking about their spiritual inclination to syncretize with their pagan beliefs, their demonic

02:09:32 – 02:09:38:	acts. We took it from the perspective that they, their IQs are so low that apart from any spiritual

02:09:38 – 02:09:43:	issues that these people may have, they're still not smart enough to actually do it. And we make

02:09:43 – 02:09:47:	the case there. So he doesn't tackle that. He tackles it from another perspective, which is

02:09:47 – 02:09:53:	is important. Again, these are complementary presentations. Chapter 12 is titled pro-slavery

02:09:53 – 02:09:59:	theology. Slavery is not a biblical sin. He does a very strong scriptural defense of the institution

02:09:59 – 02:10:05:	of slavery. He provides some good details on how masters in the South were held to account

02:10:05 – 02:10:12:	socially and legally if they abused their slaves. The one small chrism I have of this chapter is

02:10:12 – 02:10:16:	very clear that he is a Southerner, and probably so. I don't have a problem with that. As I've said

02:10:16 – 02:10:22:	before, I'm a, I'm from a mixed race marriage. My dad's a Yankee going back to Plymouth Rock,

02:10:22 – 02:10:30:	and my mom is a hillbilly going back to Plymouth Colony. So I was raised Yankee. I effectively

02:10:30 – 02:10:35:	am a Yankee. But at the same time, I have complete sympathy for the plight of the Southerner.

02:10:35 – 02:10:39:	And I understand where they're coming from when they're pissed about what was done in the War of

02:10:39 – 02:10:45:	Northern Aggression. The problem that I have with this chapter is that one, he tries to make

02:10:46 – 02:10:52:	the slavery issue center around Yankee versus Confederate. And it's not really the subject

02:10:52 – 02:10:56:	of the chapter, but it's something that we see elsewhere, particularly in the distant right

02:10:56 – 02:11:02:	and online. There's a lot of public antipathy of Southerners, typically in one direction. It's usually

02:11:03 – 02:11:08:	people saying they hate Yankees, which is really weird because when you actually look at much of

02:11:08 – 02:11:13:	the prosecution of the war itself, you find a lot of Jewish names, and you find that a lot of the

02:11:13 – 02:11:18:	soldiers, as we all know, were Germans and Irish. They were just fresh off the boat, and then they

02:11:18 – 02:11:24:	were sent down to kill Americans in the South, which was despicable and evil. But to call

02:11:24 – 02:11:28:	some guy fresh off the boat a Yankee is kind of goofy. Now, it was certainly the Yankees sending

02:11:28 – 02:11:33:	them, but the other conspicuous thing that's missing from this chapter that I found particularly

02:11:33 – 02:11:38:	weird in light of how well he handled the Jewish question in the middle part of the book was it

02:11:39 – 02:11:46:	there's zero mention of Jews at any point in the slavery chapter, which I think is a material

02:11:46 – 02:11:51:	mission, because we know for a fact that a substantial portion of Southern slavery and

02:11:51 – 02:12:00:	slaveholding was tied to Jews. So his framing is, it's got to be Confederate versus Yankee,

02:12:00 – 02:12:04:	and it would really confuse that narrative to say that they were Jews present. I think that

02:12:04 – 02:12:10:	more fleshed out historical approach to the subject, which is being to include all those

02:12:10 – 02:12:14:	things, that there were different things in the mix, and I don't want to say there were bad people

02:12:14 – 02:12:20:	on both sides, because it was a war of northern integration. The evil was predominantly being

02:12:20 – 02:12:26:	done from the north to make it crystal clear. The South had every right to secede. They had every

02:12:26 – 02:12:31:	right to their own self-determination. It was wicked that that was prevented. I despise that as

02:12:31 – 02:12:36:	much as any Southerner, because it was unjust. It was an evil thing on its face. I don't think

02:12:36 – 02:12:43:	that you have to hate Yankees 170 years later in order to make your case, but that small quibble

02:12:43 – 02:12:47:	aside, it doesn't change the really good job he does treating the subject of slavery.

02:12:48 – 02:12:54:	And the last section is Theories of Christian Violence, and he talks about pacifism. He does

02:12:54 – 02:13:00:	a good job dealing with turning the other cheek and warfare and scripture. Next chapter, he deals

02:13:00 – 02:13:07:	with holy war. I find that a little bit of a strange shift to go from—basically he's trying

02:13:07 – 02:13:14:	to make the case that there is the justification for muscular Christianity that is not ashamed

02:13:15 – 02:13:21:	of having a national identity, when a Christian nation exercises its Christian rights as a nation

02:13:21 – 02:13:26:	to do things that in some cases may involve violence against other nations.

02:13:26 – 02:13:34:	I think if he knew more about Lutheran doctrine, not to plug us, but some of the treatment that came

02:13:34 – 02:13:40:	out of the 16th century from some of the Lutheran reformers, I think has some material that would

02:13:40 – 02:13:45:	have helped him make a slightly different case, because when you talk about holy war,

02:13:45 – 02:13:49:	that kind of limits where you can actually fight a war over. And I don't think a war needs to be

02:13:49 – 02:13:54:	holy to be just. You don't have to be liberating the Holy Land or something to say that

02:13:55 – 02:14:01:	it is permissible and, in fact, necessary for a Christian prince to go to war to protect his

02:14:01 – 02:14:05:	people and his interests. The problem today is fundamentally, we don't have Christian rulers,

02:14:05 – 02:14:12:	and when we do go to war, it's for the worst possible reasons. And then the last chapter,

02:14:12 – 02:14:21:	he's specifically dealing with abortion and the treatment of the unborn and legal responses to it.

02:14:21 – 02:14:27:	And as I said, that's kind of one of the most fraught chapters in the book simply because

02:14:27 – 02:14:33:	it will be treated as something that you can get into legal trouble for talking,

02:14:33 – 02:14:36:	for fleshing out some of the things that he says. And I don't fault him for it,

02:14:36 – 02:14:42:	I think that it's an important moral point to be made. And then there's also the legal reality

02:14:42 – 02:14:49:	that people want to see us dead and any excuse will do. And a careless word is very easy to get

02:14:49 – 02:14:54:	you in a position where you can go to jail where you may die. You may be there for the rest of your

02:14:54 – 02:15:00:	life for saying something that's entirely scriptural and entirely moral. But I think, again,

02:15:00 – 02:15:06:	I think the meat of the book, for me at least, was the really well fleshed out work that he did

02:15:06 – 02:15:11:	dealing with the history of Jews and of Zionism. And now that they're inextricable,

02:15:12 – 02:15:16:	the fact that dispensationalism was inserted into Christianity and is now shaping

02:15:16 – 02:15:21:	world politics is a huge deal. And he provides a lot of really excellent detail there.

02:15:21 – 02:15:26:	So overall, I think Corey and I both absolutely commend this book to anyone who wants to delve

02:15:26 – 02:15:31:	into some of these subjects. It's not perfect. And that's not a criticism. Like I said, if I wrote

02:15:31 – 02:15:34:	a book, I don't think I would necessarily do as well as him. He did a really good job with the

02:15:34 – 02:15:39:	research and you have to give a lot of credit to someone who's willing to put in this time. So

02:15:40 – 02:15:45:	again, as we make these relatively small criticisms of different points,

02:15:45 – 02:15:48:	I don't think any of them detract from the book. And I think that's a crucial point.

02:15:49 – 02:15:53:	But as you're reading them, it's important for you to draw your own conclusions.

02:15:53 – 02:15:57:	I think that the facts that are presented, there's only one possible conclusion about those facts.

02:15:57 – 02:16:03:	You will become very angry because any Christian, any decent human being

02:16:03 – 02:16:08:	would become very angry reading some of those. And some of the other stuff is just very interesting

02:16:08 – 02:16:12:	and formative history. Like, wow, I had no idea. But then when you see the arc of history plotted

02:16:12 – 02:16:19:	out, suddenly, the things we see today make perfect sense because we can see where they came from,

02:16:19 – 02:16:25:	where without someone drawing you a straight line or maybe a squiggly line in some places,

02:16:25 – 02:16:30:	you wouldn't necessarily notice. And so it's a very valuable book. I'm glad that Ann Low Pill

02:16:30 – 02:16:37:	has published it. And I'm very thankful to Giles Corey for writing it because it's important for

02:16:37 – 02:16:42:	there to be Christian voices in this space. And for us to be frank, just as when we approach

02:16:42 – 02:16:48:	these subjects, we go into as not much detail as is necessary. Again, it's no criticism of him,

02:16:48 – 02:16:52:	in some cases, going into great detail. This is a place for it. You do that in a book.

02:16:53 – 02:16:58:	You can't really skip it and you're easily in a podcast. And some of the scuffs is,

02:16:58 – 02:17:04:	frankly, it's kind of scarring. That's important. You are not permitted to be ignorant of how evil

02:17:04 – 02:17:08:	the world is as a Christian man. You need to know how bad things are because it's the only

02:17:08 – 02:17:14:	possible way that we as Christians can be faithful to God in preserving what he intends for us to have.

02:17:15 – 02:17:22:	So thank you to Taylor from Ann Low Pill for presenting this and giving us the opportunity.

02:17:22 – 02:17:25:	Again, thank you for the free copy. I forgot to mention that up front.

02:17:26 – 02:17:31:	And we'll put a link in the show notes to the book itself. Corey's going to end with that

02:17:31 – 02:17:37:	couple quotes from the book that was referenced, I think, really lay out a good case for why all

02:17:37 – 02:17:42:	this matters. Thank you guys again very much for having me on. It's been really great. And I hope

02:17:42 – 02:17:47:	that I'm glad you guys enjoyed the book. And I hope people who are listening will enjoy it as well.

02:17:47 – 02:17:52:	I'm sure that they will. It's a good resource for an overview for a number of different subjects

02:17:52 – 02:17:57:	and also does, as mentioned, dive into detail on some of them. From a Lutheran perspective,

02:17:57 – 02:18:02:	yes, I would have loved to have seen a reference to the Magdeburg Confession, which is a vitally

02:18:02 – 02:18:08:	important document in Christian history when it comes to resistance against unlawful or tyrannical

02:18:08 – 02:18:15:	authority. But we'll eventually get into that in a different episode. Conveniently, in my case,

02:18:15 – 02:18:20:	I had already read basically all of the books of a scholarly nature that are in the footnotes in

02:18:20 – 02:18:26:	the book. So I happened to grab one from my shelves. And it is the Passovers of Blood book by Ariel

02:18:26 – 02:18:33:	Toef. It is a scholarly work. It is very well done. I guess I can recommend it for some of the

02:18:33 – 02:18:39:	listeners. Like I said, it is a scholarly work. It is going to be a little on the dry side. It is

02:18:39 – 02:18:46:	technical. It is going to demand, if you at least a little bit of knowledge of Latin. There's also

02:18:46 – 02:18:53:	some Italian, a few other things in here. But we're going to close with a couple passages from

02:18:53 – 02:18:59:	this separated by a number of centuries to give the right sort of framing and impression of things.

02:19:02 – 02:19:08:	On the eve of Passover 1144, the mutilated body of William, a child of twelve years, was found in

02:19:08 – 02:19:14:	Thorpe's Wood, on the edge of Norwich, England. No witness came forward to cast light on the

02:19:14 – 02:19:20:	savage crime. The child's uncle, a cleric by the name of Godwin Sturt, publicly accused the Jews

02:19:20 – 02:19:24:	of the crime in a diocesan synod held a few weeks after the discovery of the body.

02:19:26 – 02:19:32:	A few years later, between 1150 and 1155, Thomas of Monmouth, prior of the Cathedral of Norwich,

02:19:32 – 02:19:38:	reconstituted with plentiful details and testimonies the various phases of the crime,

02:19:38 – 02:19:44:	perpetrated by local Jews, and prepared a detailed and extensive hagiographic report of the event.

02:19:45 – 02:19:50:	These were the origins of what is considered by many to have been the first documented case

02:19:50 – 02:19:54:	of ritual murder in the Middle Ages, while for others it is the source of the myth of the

02:19:54 – 02:20:01:	blood libel accusation. The latter considered Thomas to have been the inventor and propagator

02:20:01 – 02:20:07:	of the stereotype of ritual crucifixion, soon to be rapidly disseminated not only in England,

02:20:07 – 02:20:12:	but in France and the German territories as well, fed by the information relating to the now famous

02:20:12 – 02:20:17:	tale of the martyrdom of William of Norwich by the Jews in the days of Passover.

02:20:19 – 02:20:23:	William was an apprentice tanner in Norwich and came from an adjacent village.

02:20:23 – 02:20:28:	Among the shop's clients were a few local Jews who are thought to have chosen him as the victim

02:20:28 – 02:20:34:	of a ritual sacrifice to be performed during the days of the Christian Easter. On the Monday

02:20:34 – 02:20:40:	following Palm Sunday, 1144, during the reign of King Stephen, a man claiming to be the cook for

02:20:40 – 02:20:45:	the archdeacon of Norwich presented himself in the village of William, asking his mother Alvaiva

02:20:45 – 02:20:50:	for permission to take William with him to work as an apprentice. The woman's suspicions and

02:20:50 – 02:20:56:	hesitation were soon won over, thanks to a considerable sum of money. The following day

02:20:56 – 02:21:00:	little William was already travelling the streets of Norwich in the company of the self-proclaimed

02:21:00 – 02:21:06:	cook, directly to the dwelling of his aunt Levaiva, Godwin Sturt's wife, who became informed

02:21:06 – 02:21:11:	of the apprenticeship undertaken by the child and his new patron. But the latter individual

02:21:11 – 02:21:16:	awakened numerous suspicions in the aunt Levaiva, who asked a young girl to follow them and determine

02:21:16 – 02:21:21:	their destination. The shadowing, as discreet as it was effective, took the child to the

02:21:21 – 02:21:25:	threshold of the dwelling of Eleazar, one of the heads of the community of Norwich,

02:21:25 – 02:21:30:	where the cook had little William enter the house with the necessary prudence and circumspection.

02:21:30 – 02:21:36:	At this point Thomas of Monmouth allowed another key witness to speak, one who had been strategically

02:21:36 – 02:21:42:	placed inside the Jew's house. This was Eleazar's Christian servant, who, the following morning,

02:21:42 – 02:21:47:	had by chance witnessed with horror, through the crack of a door left inadvertently open,

02:21:47 – 02:21:53:	the cruel ceremony of the child's crucifixion and atrocious martyrdom, with the participation

02:21:53 – 02:21:59:	carried out with religious zeal of local Jews. In contempt of the passion of our Lord,

02:21:59 – 02:22:04:	Thomas kept the date of the crucial event clearly in mind. It was the Wednesday following

02:22:04 – 02:22:11:	Palm Sunday, 22 March of the year 1144. To throw off suspicion, the Jews decided to transport

02:22:11 – 02:22:16:	the body from the opposite side of the city to Thorbes Wood, which extended to within a short

02:22:16 – 02:22:22:	distance from the last house. During the trip on horseback with the cumbersome sack, however,

02:22:22 – 02:22:26:	despite their efforts at caution, they crossed the path of a respected and wealthy merchant of the

02:22:27 – 02:22:33:	locality on his way to church, accompanied by a servant. The merchant had no difficulty

02:22:33 – 02:22:38:	realizing the significance of what was taking place before his eyes. He is said to have remembered

02:22:38 – 02:22:44:	years later on his deathbed and to have confessed to a priest who then became one of the diligent

02:22:44 – 02:22:49:	and indefatigable Thomas's valued sources of information. Young William's body was

02:22:49 – 02:22:52:	finally hidden by the Jews among the bushes of Thorpe.

02:22:52 – 02:22:59:	Ritual murder accusations have been made against the Jews for thousands of years.

02:23:00 – 02:23:04:	The murders were sometimes alleged to have been accompanied by ritual cannibalism,

02:23:04 – 02:23:10:	but not always. In every case it is rather improbable the testimonies which have come down

02:23:10 – 02:23:15:	to us from antiquity were known, and disseminated in the Middle Ages, and could constitute a

02:23:15 – 02:23:20:	significant point of reference for later accusations of crucifixion and ritual cannibalism.

02:23:20 – 02:23:25:	As early as the second century before Christ, the almost unknown Greek historian

02:23:25 – 02:23:31:	Democritus, who probably lived in Alexandria, recorded a violently biased anti-Jewish testimony,

02:23:31 – 02:23:35:	at that time referred to under his name in Sweden's Greek Dictionary.

02:23:35 – 02:23:40:	According to Democritus, the Jews were accustomed to render worship to a golden head of an ass.

02:23:41 – 02:23:45:	Every seven years they abducted a foreigner to sacrifice him, tearing the body to pieces.

02:23:46 – 02:23:50:	This horrible rite is said to have taken place probably every seven years

02:23:50 – 02:23:53:	in the Temple of Jerusalem, sanctuary of the Jewish religion.

02:23:55 – 02:24:00:	A report only partly similar to that reported by Democritus is found in the polemical contra

02:24:00 – 02:24:06:	Apione by Flavius Josephus, quoting the tendentiously anti-Jewish rhetorician Apione,

02:24:06 – 02:24:10:	who lived at Alexandria during the first century of the Christian era.

02:24:10 – 02:24:16:	According to Apione, Antiochus Epiphane, entering the Temple of Jerusalem,

02:24:16 – 02:24:20:	is said to have been surprised to find a Greek stretched on a bed and surrounded by exquisite

02:24:20 – 02:24:25:	foods and rich dishes. The prisoner's report was extraordinary and horrifying.

02:24:26 – 02:24:31:	The Greek said that he had been captured by the Jews and taken to the Temple and concealed from

02:24:31 – 02:24:36:	everyone while they force fed him on all sorts of foods. At first the unusual circumstances in

02:24:36 – 02:24:41:	which he found himself did not greatly displease him until the sanctuary attendants revealed

02:24:41 – 02:24:46:	the fate waiting in store for him. He was fated to die, the predestined victim of

02:24:46 – 02:24:53:	homicidal Jewish sacrificial practices. Quote, the Jews carry out this rite every year

02:24:53 – 02:24:58:	on a pre-established date. They catch a Greek merchant and feed him for a whole year.

02:24:58 – 02:25:03:	They later take him into a forest, kill him, and sacrifice him according to their religion.

02:25:03 – 02:25:08:	They then savor the viscera, and in the moment of sacrificing the Greek,

02:25:08 – 02:25:13:	they swear their hatred of all Greeks. They then dump the remains of the carcass into a ditch.

02:25:15 – 02:25:20:	Flavius Josephus reports that the history recounted by Apione was not invented by him,

02:25:20 – 02:25:25:	but was rather derived from other Greek writers, an indication that its dissemination must have been

02:25:25 – 02:25:30:	much more widespread than we are led to imagine based on the two only surviving accounts,

02:25:30 – 02:25:32:	i.e. of Democritus and Apione.

02:25:35 – 02:25:41:	And we will end this episode with one other brief reading from this particular book.

02:25:43 – 02:25:48:	The Christian Europe of the Middle Ages feared the Jews is an established fact. Perhaps the

02:25:48 – 02:25:53:	widespread fear the Jews were scheming to abduct children, subjecting them to cruel rituals,

02:25:53 – 02:25:58:	even antidates the appearance of stereotypical ritual murder, which seems to have originated

02:25:58 – 02:26:04:	in the 12th century. As for myself, I believe that serious consideration should be given to the

02:26:04 – 02:26:10:	possibility that this fear was largely related to the slave trade, particularly in the 9th and 10th

02:26:10 – 02:26:14:	centuries, when the Jewish role in the slave trade appears to have been preponderant.

02:26:15 – 02:26:19:	During this period, Jewish merchants from the cities in the Valley of the Rhone,

02:26:19 – 02:26:25:	Verdun, Lyon, Arles, and Narbonne, in addition to Aquisgrana, the capital of the Empire in

02:26:25 – 02:26:30:	the times of Louis the Pius, and in Germany from the centres of the Valley of the Rhine,

02:26:30 – 02:26:37:	from Worms, Magonsa, and Magdeburg, in Bavaria and Bohemia, from Regensburg and Prague,

02:26:37 – 02:26:42:	were active in the principal markets in which slaves, women, men, eunuchs, were offered for

02:26:42 – 02:26:49:	sale by Jews sometimes after abducting them from their houses. From Christian Europe the

02:26:49 – 02:26:55:	human merchandise was exported to the Islamic lands of Spain, in which there was a lively market,

02:26:55 – 02:26:59:	the castration of these slaves, particularly children, raised their prices,

02:26:59 – 02:27:11:	and was no doubt a lucrative and profitable practice.