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White Anglo-Saxon Protestant @RP_HQ ✞

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Repost from Australian Identity Church

Isaiah 41:11-13 All who rage against you will surely be ashamed and disgraced; those who oppose you will be as nothing and perish. Though you search for your enemies, you will not find them. Those who wage war against you will be as nothing at all. For I am the Lord your God who takes hold of your right hand and says to you, Do not fear; I will help you.

2	Please pray for him, his family and all grieving his passing.	97
3	Rest in Peace, my brother. Rest eternal grant unto them, O Lord, and let light perpetual shine upon them.	97
4	+2 Orange street Congregational Church; Orange Street, London, Great Britain Besides being a charming example of British Nonconformist architecture, the Orange Street Congregational Church has been referred to as the unofficial chapel of British Israelism in Great Britain. As far as Aryan church history goes, British Israel represents a falling of scales from the White Man's eyes and a reunion with ancient truth.	93
5	Pentecostal worship be like	222
6	sticker.webp	188
7	What kind of posts would you like more of?	183
8	Hail Origen Origen of Alexandria was one of the greatest minds of early Christianity: a theologian, biblical scholar, teacher, and apologist whose influence can be felt throughout later Christian thought. He was born into a Christian family in Alexandria, one of the intellectual centres of the ancient world. His father, Leonides, was executed during persecution, and according to Eusebius, the young Origen was so determined to join him in martyrdom that his mother hid his clothes to stop him from leaving the house. That intensity never really left him. Christianity, for Origen, was a struggle to give your entire life to. What makes Origen extraordinary is the sheer scale of his devotion to Scripture. He wrote enormous commentaries and countless homilies, studied Hebrew, engaged deeply with Greek philosophy, and produced the Hexapla, a monumental comparison of different Hebrew and Greek versions of the Old Testament arranged side by side. He believed Scripture possessed extraordinary depth: beneath the words of the text were moral and spiritual meanings ultimately centred upon Christ. For Origen, studying the Bible was not merely an academic exercise: it was a way of approaching God. He was also one of Christianity’s earliest great intellectual defenders. In Contra Celsum, Origen answered the pagan philosopher Celsus’s attacks on Christianity point by point, demonstrating that Christians could meet the intellectual culture of the Greco-Roman world on its own ground. His On First Principles was among the earliest serious attempts to treat Christian theology systematically. Some of his more speculative ideas became controversial, and later forms of “Origenism” were condemned, so he should not simply be treated as representing later Christian orthodoxy on every question. Yet even many Christians who rejected some of his conclusions inherited methods, questions, and insights that he helped develop. What makes Origen especially admirable is that his Christianity was never confined to books. He lived an intensely ascetic life and taught that Christians must master their passions and remain faithful to Christ regardless of the cost. (He was that much of a hard cunt that he slept ON THE FLOOR). He was nicknamed Adamantius: the man of steel. During the persecution of Emperor Decius, the elderly Origen was imprisoned and brutally tortured. According to Eusebius, he endured chains, the iron collar, imprisonment and prolonged bodily torment, yet he refused to renounce his faith. He survived the persecution but died not long afterward, with his declining health connected to what he had suffered. There is something deeply compelling about Origen because his life joined intellectual brilliance with extraordinary religious seriousness. He wanted to understand everything he possibly could about Scripture, Christ, creation and the human soul, but he was also willing to suffer for the faith he spent his life explaining. You do not have to agree with every speculation he made to love the man. Nearly eighteen centuries later, Christians still read him, theologians still argue about him, and biblical scholars still recognise the astonishing scale of his work. Origen was one of those rare figures who seemed incapable of approaching Christianity half-heartedly. Hail Origen! Blut über alles. @Biospirituality ✝️	170
9	Hail the Origenal Gangsta. @Biospirituality	144
10	No text...	115
11	Follow my frens: @RP_HQ @VictorianDawn @BelieveonChrist @PATRIMONIVM @Robbodabruce @MountainofGod	208
12	Mary’s Assumption Wishing all my followers an all Christian’s around the globe a Happy Feast of the Assumption of the Blessed Virgin Mary. Blut über alles. @Biospirituality ✝️	268
13	No text...	313
14	Another look at the Ark A historical reading of Noah’s Ark does not require a global flood, every modern species aboard, or an impossibly large ship. Those assumptions are not demanded by Genesis. The Hebrew ‘eretz’ (אֶרֶץ), often translated as “earth,” can also mean land, country, or region. Context determines the meaning: Genesis 12:1 refers to Abraham’s homeland, while Genesis 41:57 says “all the earth” came to Egypt for grain. This clearly means the surrounding nations, not the entire planet. Likewise, Noah’s Flood may have covered the entire inhabited land known to him rather than the globe. Genesis also uses universal expressions such as “all flesh” and “under the whole heaven,” language commonly used in the ancient Near East for the entire known world rather than the entire planet. The animals were taken according to their min (“kind”), not modern biological species. If the Flood was regional, Noah only needed representatives of the animals from the affected land, removing objections about Australian, American, and other distant wildlife. The Ark measured roughly 133 × 22 × 13 metres, with a 6:1 length-to-width ratio. It was designed to float, not sail. In the 1990s, the Korea Research Institute of Ships and Ocean Engineering tested its dimensions against alternative hulls and found the biblical proportions among the best overall for stability and survival in heavy seas. You can read the study here: https://creation.com/articles/safety-investigation-of-noahs-ark-in-a-seaway https://dl0.creation.com/articles/p028/c02813/j8_1_26-36.pdf Possible candidates for the Genesis Flood include major Mesopotamian river floods around 3000–2500 BC, when the Tigris and Euphrates flooded settlements such as Shuruppak, Ur, and Kish; the proposed Black Sea flood around 5600 BC, when Mediterranean water may have rapidly entered the Black Sea basin; the flooding of the Persian Gulf oasis between roughly 12,000 and 6000 BC, when rising sea levels gradually submerged a large fertile plain that may have supported human settlements; and the repeated catastrophic floods of the Tigris–Euphrates throughout antiquity, some of which were capable of devastating much of the inhabited Mesopotamian river valley. None of these can be identified with certainty as Noah’s Flood, but they demonstrate that the ancient Near East experienced catastrophic floods capable of giving rise to enduring flood traditions. Flood stories such as the Epic of Gilgamesh and Atrahasis need not disprove Genesis; they may preserve shared memories of the same ancient catastrophe. Genesis is distinctive in presenting one sovereign God who judges human wickedness and establishes an enduring covenant of mercy. This interpretation does not prove Noah’s Flood historically, nor does it need to as the Bible is infallible, but it demonstrates that belief in a historical Noah and flood is compatible with the language of Genesis, the archaeology of the ancient Near East, and a careful reading of the Bible. Blut über alles. @Biospirituality ✝️	725
15	Language of the Didache. Start here.	167
16	𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV.3: THE LANGUAGE OF LINEAGE — DIDACHE The Name • The Heart • The Covenant The prayer in Didache 10.2 gives us another phrase worth slowing down over. The writer does not simply thank God for teaching them. He says that God’s holy name has been caused to dwell in their hearts. We thank you, holy Father, for your holy name which you caused to dwell in our hearts, and for the knowledge and faith and immortality which you made known to us through Jesus your Child. — Didache 10.2 Jeremiah’s covenant promise is expressed through the law being placed within our ancestors and extending to us. God’s law would no longer be spoken of merely as something external, but as something written in our hearts, as an instinct for us to follow. Behold, the days come, saith the LORD, that I will make a covenant with the house of Israel… I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. — Jeremiah 31:31-33 Paul uses similar language in Romans: For when the gentiles [Diaspora], which have not the law, do by nature the things contained in the law… Which shew the work of the law written in their hearts, their conscience also bearing witness… — Romans 2:14-15 Paul is therefore speaking of the work of the law being written in the heart and as it's written in the scripture; the only distinction we can make thereof is that Israel and Judah would be made to have the law dwell in their hearts, as the diaspora became alienated from the law of the Most High and was made to forget. This shows the discussion of those who are described as not having the law in its physical form as Judah did. Then we return to the Didache: “your holy name which you caused to dwell in our hearts.” The language is undeniable when these passages are read together. Jeremiah speaks of the law being written in the hearts of God’s people. Paul speaks of the work of the law being written in the heart. The Didache speaks of God’s holy name dwelling in the hearts of our ancestors, us, and the covenant people. The Didache goes directly into the language of lineage, first speaking of the sons of men, and then distinguishing them from “us” in its prayer. You, Almighty Master, created all things for the sake of your name; you gave food and drink to the sons of men for enjoyment, so that they might give thanks to you; but to us you freely gave spiritual food and drink and eternal life through your Child. — Didache 10.3 The wording is undeniable when placed beside the language of 4 Ezra, where Ezra questions God concerning His choosing of Israel from among the nations descended from Adam. And of him come we all, and the people also whom thou hast chosen… the other races, which also come of Adam… But we thy people, whom thou hast called thy firstborn… — 4 Ezra 6:54–58 What makes the Didache’s language worthy of examination is that it does not speak of nons and the covenant people as though they are interchangeable, it does not proclaim nons within the equation or equality of them to the children of Israel. It speaks of the sons of men, and then turns to “us.” As a separate ethnic group within the sons of Adam. When this is read beside 4 Ezra’s distinction between the peoples descended from Adam and “we thy people,” the language begins to carry a distinctly biblical lineage. The Didache does not spell out the genealogy in the complete sense for its reader; it speaks as though the identity of the “us” is already understood. The apostles already revealed to them that they are the lost sheep of the tribes of Israel who are scattered abroad. Ad fontes. IV.2	164
17	𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV.2: THE LANGUAGE OF LINEAGE — DIDACHE Holiness• The Children • The Dogs The final statement of the Didache’s Eucharistic instruction introduces another expression that deserves to be read through the language of Christ Himself. The Didache does not merely establish a baptismal requirement; it appeals directly to a saying of the Lord concerning what is holy and those to whom it may be given. For we have been set apart from the world, a holy race and as Peter quotes so adequately well: “You shall be holy, for I am holy.” To understand why this saying is invoked here, we must examine the distinction Christ Himself makes between the children of the household and the dogs outside it. But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, ‘Do not give what is holy to dogs.’ — Didache 9.5 The concept of dogs, used in the New Testament of Christ rings a similar bell to this passage in the Didache; Christ tells us not to give what is holy unto the dogs nor cast your pearls to swine (Matthew 7:5), but who are the dogs? The implication is significant for understanding the language: “dogs” functions here as a designation for those outside the Israelite household and lineage, while the “children” are identified with the house of Israel. Christ’s statement about what is holy must therefore be read that distinguishes between the covenant household and those outside of it. Why would we cast our pearls to non-white races but withhold the truth of the Gospel to our own people? We would not. But he answered and said, I am not sent but unto the lost sheep of the house of Israel… …It is not meet to take the children’s bread, and to cast it to dogs… — Matthew 15:24;26 The Didache then uses Christ’s saying to explain why participation in its Eucharist is restricted to those baptized into the Lord’s name nor those not set apart, but those of the covenant. Thus, rather than assuming that “dogs” is a generic insult as we call lascivious men dogs in the modern age, Matthew gives us a concrete example in which the terminology corresponds to those outside the house of Israel; this distinction is important when reading the passages in the Didache. Ad fontes. IV.1	100
18	𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV.1: THE LANGUAGE OF LINEAGE — DIDACHE The Vineyard • Scattered • Gathered The Eucharistic prayer of the Didache in chapter 9 opens with a phrase that deserves to be read within its full scriptural context: “the holy vine of David.” This is not simply poetic language about a vine, though our forefathers spoke much in symbolism, nor does the Didache explain the expression as though its meaning were unfamiliar to its audience. The imagery already belongs to the vocabulary of Israel’s Scriptures, where God’s people are repeatedly portrayed as His planted vine or vineyard. More importantly, the Didache does not leave the vine undefined and directly tied to the Church. We give thanks to you, our Father, for the holy vine of David your servant, which you made known to us through Joshua your servant. — Didache 9.2 The significance of the vine begins with the fact that Scripture does not use vines or vineyards in a universal sense, but strictly associated with Israel. This being something that our New Testament and early church authors knew indefinitely; The vine therefore carries a defined covenantal and racial identity referent within the scriptures. When the Didache subsequently speaks of the “holy vine of David,” it is using language whose scriptural background already concerns a particular people, and then further qualifying that vine through Davidic lineage. For the vineyard of the LORD of hosts is the house of Israel. — Isaiah 5:7 In another place, Yet I had planted thee a noble vine, wholly a right seed… — Jeremiah 2:21 The metaphor is therefore not merely agricultural but of race and descent. Scripture explicitly identifies Israel as God’s vine/vineyard and directly ties in that vineyard with the seed which the Most High planted. That Davidic qualification is significant. The Eucharistic prayer places its community’s worship within the vocabulary of Israel, David, and the promises associated with them. The prayer then moves immediately from the vine to the image of scattered bread being gathered: As this broken bread was once scattered upon the mountains, and after it had been gathered together became one, so may your Church be gathered together from the ends of the earth into your kingdom. — Didache 9.4 The imagery is strikingly consistent with the language used throughout the Scriptures concerning the scattering and evident gathering of Israel after the time of our Lord was to come. Jeremiah describes the same gathering (also see Deuteronomy 30:3-4, Isaiah 11:12, Jeremiah 31:10, Ezekiel 36:24, and Ezekiel 37:21-22): He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. — Jeremiah 31:10 The broken bread is scattered, then gathered, then becomes one. The prayer consequently asks that the Church likewise be gathered “from the ends of the earth” into the Kingdom. The geographical extent of the gathering is expansive, but the underlying imagery is not without precedent: Scripture repeatedly describes God’s own scattered people who are among the nations and only they are being gathered together and made one just as they were during the ancient times of our forefathers. Ad fontes. IV	103
19	𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV: THE LANGUAGE OF LINEAGE — THE DIDACHE INTRODUCTION The Didache is among the earliest surviving Christian writings outside the New Testament, preserving instructions concerning baptism, fasting, prayer, the Eucharist, traveling prophets, church order, and the coming Kingdom. The primary surviving language of the Didache is Koine Greek, and with partial text surviving in Georgian, Latin, Coptic, Ethiopic, and Syriac. What makes the Didache especially valuable for this study is not merely what it says, but the language assumes its audience already understands. Throughout the work are small but important hints concerning who this audience is—language pointing toward Israel, lineage, covenant, and ultimately their being of the same stock of Issac. The Didache gives us a window into a community that presents its faith through continuity, not as the universal doctrine which plague our faith and blind our people today. Ad fontes.	105
20	Give @PATRIMONIVM a follow for more like this.	171

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