Westgate effectively strips away the "Sola Scriptura" facade to reveal the deep Hebraic and Cabalistic machinery driving the Protestant engine. It is a bold, necessary correction to the sanitized history of Western Christianity.
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Judaizing in the Protestant RevolutionAdded:
And we can see in the world today there's a spirit of antichrist going against Christ against the church that finally achieves its form its incarnation like it was before and it's one man who will come at the end and do many of the very same things that Christ Some kind of demonic marvel.
Boo.
Okay.
Heat. Heat.
Hello friends, welcome to the reversion.
I'm Anthony Westgate. Welcome to the chat if you're just joining us here.
Hello friends over on YouTube. Hello over on Substack as well. We're streaming to both platforms tonight.
I'm very thankful you decided to join me here this evening. Uh kind of a spur-of-the- moment uh decision to go live. I don't actually have a whole lot of Well, I do have a lot of material prepared, but I I haven't uh actually put together something comprehensive.
This is going to be quite a a deep dive.
This is a very There's a lot going on in this subject.
It it's very uh you know I'm just surmounting all these resources for this that I still to this day I've been researching this for two years and I still have so much stuff that it's overwhelming for me to even present this to you guys but nevertheless it needs to get out there. Now, let me just start off by saying uh I've been kind of withholding this information I'm going to be presenting to you to uh tonight.
And that's because a lot of it is documented in my book that I'm writing.
And because I have kind of no idea when I'll be actually finished with it and it'll be able to get to you, I decided to take it upon myself to start uh presenting some of the material that I found in my research.
Uh so with that said, I would be very grateful if you showed uh some support tonight for that because you know when you're talking about publishing a book, obviously it's like you're you're kind of uh gatekeeping that information from anyone that doesn't buy the book, you know. So, uh by doing a video where I'm covering a lot of this stuff, I'm I'm putting it out there for free for the public. Uh, and so, you know, do don't uh don't feel that I'm I'm trying to uh gatekeep any of this, but uh do show show any support that you feel compelled to. Uh because I I am kind of getting this out there. uh and I and I don't have to, but I'll tell you that the reason I feel I'm feeling more compelled to do so is that I'm sure, you know, if you're involved with online orthodoxy, as they call it, all this orthob bro drama that I uh try to stay out of, I try to not make especially content on YouTube that's like, you know, covering all these uh temporary kind of um uh dramas and disputes. and whatnot. Uh but because of this kind of rise we're seeing in attention placed on orthodox apologists, uh these you're starting to see more very obvious attacks. And I'm not even saying there's anything conspiratorial going on, but as as there's more attention being drawn to orthodoxy, there's more attacks being leveraged from Protestants as people are leaving their uh their churches and they're converting to orthodoxy. Now that, you know, even more so than we've covered before, you're starting to see more uh attacks against orthodoxy. That's that's kind of all I'm going to say on that. I I'm sure you guys know exactly what's going on. I you know, I'm sure there's enough commentary on it. I don't need to add any more noise to that. So tonight here we're going to be taking a little bit of a different approach and showing um you know some of the various ways that we see this trend of Judaizing emerge in uh even at the not just the onset but before the the pro Protestant Reformation leading up to it. There was a major event that I'm going to start us off with here that you may or may not know about uh which made the Protestant Revolution possible. without this happening um you know historians there's several historians that have argued and even Luther himself has have said that uh this would this event I'm referring to uh wouldn't have you know the Protestant Reformation wouldn't be uh possible without it. Uh and so I'm going to I'm going to kind of start us off here with that. But uh thank you for the $5. First dono of the night there from Nephilim Nephilim Bone Excavator. That's a crazy name. Um you're one of maybe a handful of people who have zero coal, bro. Keep up the good work. Thank you, man. All gems.
That's that's why you know that that's a matter of opinion because I've been accused of coal posting before on on Twitter but usually it comes actually with the the kind of information I'm presenting tonight you know would be accused of being coal by uh particular people who don't who simply don't like it. So that that's a matter of perspective but I will uh certainly uh accept that perspective. I appreciate that man. Thank you so much. Um, but so, so anyway, yeah, there there's a lot we're going to get into here and uh I'm gonna kind of just go off of the material that I have already. So, what we're looking at here is, you know, this is the reversion substack. I haven't uploaded an article since February. So, I'm a little bit past due, and that's because of all the work I've been doing, uh, relating to kind of what we're talking about tonight regarding this stuff here in these two articles, uh, Cabala and the Protestant Revolution and Cabala and the Christian Zionist conspiracy. We're not going to be getting into much of this tonight.
Uh, it's going to be more of this, but there's a lot I left out of this article.
So, this to date is my most popular work. 558 likes. I think something like 50,000 people have seen this article and this was just the beginning of my research that kind of took me down this path. So, and this was about just over a year ago that I published this. So, you can see here that I I kind of start this off presenting this with a little bit about what we're going to get into tonight. how you see throughout I mean really throughout world history there's there's a a Jewish influence behind all of these revolutions right but particularly we see that occur in the Protestant revolution uh you see it here and what I'm talking about which uh I later determined was kind of not so related like I didn't need to include this in in this particular article it was to just try to give more context. But, um, you know, I I could have easily swapped this for some other relevant information, but you know, I kept it in here anyway because it's it's all right. Uh, but this is regarding the Hussite Revolution.
So, I'm not going to get too into this because again, it's it's just not exactly pertaining to the uh Protestant Reformation. This is about 100 years before, but you can read this if you want if you haven't seen it already.
I'll post it in the chat here.
And I believe there was a good few months that I had this whole thing for free. Uh but I I have uh paywalled it since that. I I kind of repaywalled it.
But if you just search on YouTube, um I'll just show you. And I' I've demonstrated this before, but I'll just show you here. here. If I go to YouTube and we'll search for uh Oh, sorry. Let me So, if I just search for um or basically just anything involving Cabala and Protestantism, right? You just type Cabala Protestant and all the videos are This is David Patrick Harry reading this exact article. I would say go to this one actually because you can watch him read the entire article. He he actually was uh nice enough to uh pay for access to it so that he could do this presentation. I think it was a sponsored stream, but you can watch him pretty much read the whole thing. So, if you don't want to pay for it, that's fine.
You can go there. I talked about it here on World War Now. Um, this is another one I think is a clip from the same stream. Uh, another one. So, this is all my, you know, my material. I was on Buck Johnson talking about it. This is someone else reading the article. Okay?
So, there's plenty of content on this.
Um, and so all that to say, this is what we'll cover tonight, but we're going to go into stuff that wasn't in this article.
Um, what? I'm off social media. What's going on? Literally, don't worry about it. It's just social media drama.
It's something you may maybe you would notice it if you were on YouTube. It depends what you follow, but it's uh, you know, Christian apologetics stuff, which I, you know, again, I don't get into. So, I will I'll say this too before we get started here.
I I try to make it clear that I'm not an apologist. Hopefully you guys know that by now. I don't engage in debates. Uh I have back and forths in reply sections on X occasionally. That's about the extent of my apologetics.
Um and thank you for joining Amanda.
Thank you for becoming a member, a fellow skitso. Let's go. W's in the chat for our latest skitso. I guess that's what I called the members of the uh YouTube membership there. Uh, I just actually uploaded a recent video that's uh paywalled on Substack as well. Um, so yeah, I'm not an apologist, right? But I think that I I do think that some of this material could could be helpful for uh, you know, people who do have a blessing to do apologetics.
um especially to frame the historical context of the reformation and and and especially you know when when people talk about this clear departure from the Greek Septuagent tradition of uh of the New Testament.
how you see this clear emphasis that is placed on the uh the Maseretic uh rabbitic tradition uh when it comes to translating the Old Testament which was a huge work of the all the all the reformers they they were all involved in translation work you know you had the Latin Vulgate and you you know you had to get the the Bible translated into German into all these languages was kind of like a uh a scramble to to just get these translations out to meet the demand of uh you know the the print the the print revolution right you had the emerging print culture and so there was a huge surge in demand for uh for Bibles and in the uh in people's native language so obviously you had all the uh countries that the reformation the regions reformation was occurring in uh they needed the the Bible translated in those languages. And so that's I think the primary thing that you'll see here. And then also and I will again before we get into it before we get started here um I will also preface what I mean by Judaizing as it says in the title because I I've talked about this before and and forgive me if some of this is redundant because I have covered kind of like uh elements and fragments of this in uh other streams. I think maybe even the most previous stream I got into this a little bit. Uh, no, sorry, not the previous one, but the, you know, a recent stream I covered this uh, and I've covered it on various appearances. I've been on recent interviews and stuff. So, you'll have to forgive me if you've heard some of this already, but there's going to be a good amount that you haven't heard. Uh, so the thing is, um, with Jud, when it comes to this claim of Judaizing, what I'm referring to is a more broad definition. I will recognize that because historically and especially in the early church, it was kind of used typically to describe the practice of uh Levitical and and you know Old Testament laws uh Judeaic laws, right, that are fulfilled in in Christ and the new covenant.
And so that's just a very brief simp simplistic uh explanation of that. But what I'm referring to here is more like we're getting into the territory of adopting Jewish customs pertaining to the textual traditions pertaining to hermeneutics uh way the ways in which the Old Testament is emphasized. you'll see that, you know, there was the there were these uh huge like militaristic revolutions that were um uh like during the time of Luther during the reformation, you had the monster uh the the monster revolt and you had the uh the Anabaptist revolt as well. And these were both kind of these violent militaristic Old Testament style communist revolutions. Actually, I've talked about this before, but the uh the monster revolt in particular is often referred to by literal communists as uh like they glorify it as kind of like the the proto the the protocommunist revolt. Like it was something that I think even Marx was influenced by.
Um, and actually, and I mentioned this again, I mentioned this uh recently, but hey, uh, sorry, Engles was the person who kind of revived Monster as a historical figure. He was kind of lost in in history until, uh, Engles revived him. Uh and so even you know Marx's right-hand man so to speak uh was the one who kind of like revived this figure who was the contemporary not just a contemporary of Luther he was Luther's right-hand man uh at the start they had kind of a falling out and he beca he later became Luther's enemy his I would say prime enemy of the uh of the reformation but um you know they were working together so all right I think we've We've got enough pretext here. That's just me rambling to to make a pretext for what we're going to get into. But um this this too I'm going to be covering a little bit about the icon uh sorry not the iconography but rather the iconocclasm uh because that ties in as well.
And so the and I'll be drawing here from uh let me pull up some of the sources and then we'll dive in. And I'll show let me uh switch the screen here and I'll show you some of the sources. Just so you know, I'm not pulling this out of my uh my my butthole, my uh just making this up. You know, this isn't just coming out of like skitso land or something.
Um, where's the Okay, here. So, uh, and this is my reference manager looking at, but what we'll, uh, my primary sources for this, I would say, are going to be, you may or may not be able to see this.
Let me see if I can make it bigger.
Oh, maybe not. Um so there's this book Hebra Veritas by uh this is by Cordet and Schulen. Okay, this is an academic work you can see here Christian Hibrace in the study of Judaism in early modern Europe. Look again there's tons of literature on this okay so there's no need for me to go to conspiratorial or speculative sources.
All right. Uh, Christian Hebraism in the Reformation era. This is another Oh, this is maybe a good place to maybe this is a good place to start. Well, I I want to really want to start with this event I was teasing already. So, um, and then we'll also look at, you know, actually E. Michael Jones's Jewish Revolutionary Spirit is a great source for this. I know that, you know, it's not as credible in academia for obvious reasons. It's literally a banned book.
Uh, but he goes into like insane detail of all this stuff. I think he does entire chapters of the things that I just was referencing.
Um, you also have uh look at I mean look at all these sources, okay? And we're not even going through all these but uh Jewish Christians and Christian Jews which is another uh academic source from Renaissance to the enlightenment.
Okay. Guess this is all about the the impact of like the kind of the intersection of uh Jewish and western Christians.
So even that kind of like phrase Christian Jews Jewish Christians it kind of is like uh showing that blurring of the boundaries so to speak.
Um there's also oh oh the okay these are two the I would say the two primary texts actually I forgot to even mention are uh these you can I believe you can buy these on Amazon these aren't as uh rare this one here influence of you can see this is an old copy but I have a newer pressing of it on my on my library the influence of Judaism on the protestant re reformation by Hinrich who is a Jewish historian.
And this has some really really great information in this is really great stuff in here. Uh and this is primarily about this event that we're going to talk about which which is scholars call it different things. I think uh E. Michael Jones calls it the battle of the books. Uh the Reichlin versus Feffreorn affair. You may or may not be familiar with this. Um, and we'll get into that in a second. And then, uh, the other one is this here. This is by, um, Lewis Newman, another Jewish historian, influence of Jewish influence on Christian reform movements.
This a huge text. I think it's about 800 pages. I also have a physical copy of this. And um he gets more into not just the reformation, but he also talks a lot about the um the pre-re uh the pre-reformation revolts like the Hassites.
Look, he even does a whole chapter on the the use of the term Judaizing.
Maybe that's a good place to start.
So let's see how what he considers Judaizing because he this so again like the what I'm saying by Judaizing like this has uh scholarship that supports it whether you want to dispute over what is technically considered Judaizing or not. Um here a study of Christian church history and the so-called heresies or reform movements in particular reveals the frequent use of the term Judaizing. The word first appears in the book of Esther 8:17 where the Hebrew phrase mthya hadim had many became Jews occurs. In the Greek the form is ud y uda udaisen.
Um, it doesn't sound like a Greek word, but all right. It's a, you know, latinized. Uh, it occurs in the New Testament in the book of Galatians, uh, where Paul says, I said unto Peter before all, if thou being a Jew livest after the me manner of the Gentiles, and not as do the Jews, why compelst thou the Gentiles to live as Jews? uh in the literature of the church fathers both in the Latin and the Greek, the term Judaizing in its various various grammatical form is repeatedly found um on the lips of the anti-Jewish party and the champions of rising gentile Christianity. The term was one of reproach and contempt. It implied reaction and relapse into the primitive foundations of Christianity, namely Judaism. Okay. So again, remember this is from the perspective of a of a a Jew.
Uh and so he's, you know, got this notion that Christianity emerged from Judaism. Uh beyond which the new religion believed itself to have advanced.
Okay, he's calling it a new religion. Uh in the decrees of the church councils, the term gained currency from the time of the council of Leodysia in the 4th century onward. It was used by Christian ecclesiastics like Agobard who charged Christians at lions with Jewish inclinations and habits. Okay, so that that's kind of more what we're talking about tonight. Jewish inclinations and habits in the historical literature of the 12th and 13th century. the term Judaizer one frequent place and beca and and came to designate either individuals or groups who as in Lombardi adopted a Jewish outlook on life and a and Jewish forms of ceremony and conduct. It was employed to designate a cert certain heretical groups which had challenged papal authority. Okay. So kind of uh maybe in this context like a a Catholic anti-protestant PMIC kind of uh uh accusation.
Uh papal bulls during these centuries when heresy flourished are filled with references to Judaizers and rejudaizers.
The term the latter term being applied to Jewish converts to Christianity who later returned to their original faith.
Okay.
Uh so there you go. Oh, we don't have to read this whole thing, but um oh, and this is just more interesting context. The age of the Renaissance and Reformation found the phrase Judaizer popular in every camp of the Christian church. The Catholic party used it to designate the reformed movements of Wcliffe and Laward and employed it against Royland, Luther, Meen, Wingley, Calvin, and their contemporaries.
So that's kind of the more broader and and perhaps uh you know more like yeah it broader and kind of more like evolved definition that I'm employing here for this purpose.
Um so you know again whole chapter on this and he starts off the book that way. Uh and then he go he goes into I mean look at all this material here.
Look, Cervetus and the Cabala, right? Like there's a lot of interesting stuff in this book. This is a really good resource if you can get it. Believe it's still on Amazon if you're interested in this subject. Uh Zwingley had a lot of Judeaic influence.
So he attributes Zwingley's iconoclasm to uh his Judeaic influence. So we'll get into that a little bit. Um, and so I think what we'll start off here with is what I was saying, which you can find in this book, the um the Royland Fefficorn Affair. Now, this is kind of hard to read the way that it's formatted, so I'm not going to uh I'm not going to really bother keeping this on the screen.
But you can see here, I think this is how my print printed copy is formatted, too. It's just like an old uh scan or something. Um, so all right, let me let me get my resources here and we'll get started.
Um, so yes, this is Hinrich Grates and Grates was a a 19th century Jewish historian.
uh he authored this massive 11 volume series called the history of the Jews and and so he's seen as a very you know to my understanding he's a pretty authoritative source for uh Jewish history. Now why are we consulting Jewish history for like why are we consulting historians from a Jewish perspective on this? Well, I've explained this before uh because uh in this regard, you know, you're getting like like pro a Protestant historian isn't necessarily going to draw these connections.
Um, you do get some of this stuff you'll see in uh Philip Scha's uh history of the church and Philip Sha for those who don't know is a very famous uh Protestant church historian I believe from the early 20th century if I'm not mistaken maybe late 19th century. Uh and he I I actually used him as a source as well and I was able to corroborate a lot of this stuff with uh what he's referenced before. Uh so uh you can go there as well. Um and I think he even talks about the Royland Fefficorn affair as well. Uh so those are the source. Yeah, there's a bunch of sources. I'll kind of reference them as we go here.
So we'll start off with the Royland Feorn controversy which like I said was a pre it was served as this precondition for the reformation. It made the reformation possible.
So, this took place in 1509 under uh Emperor Maxmillian. Um, and just quick side note, not going to be a whole lot going on visually here. I might what you're looking at may or may not be relevant to what I'm uh what I'm reading from my notes.
Uh, so I'll try to keep it as visually engaging as possible, but I'm mostly just uh reading here. So, yeah. So uh 150 1509 the uh Royland Feffreorn affair starts. And so this was uh Johannes Freorn. He was a I'll bring up uh Feffreorn.
He was a converso as they say. Actually, let me uh switch screens here again.
This is Johannes Fefficorn. I don't think there's a whole lot in in this Wikipedia on him. I don't know if there's actually even a lot of uh history about him outside of this uh controversy. He's kind of known for this. So, it says here in the Wikipedia, he's a Catholic German uh theologian and writer who converted from Judaism. He actively preached against the Jews, attempted to destroy copies of the Talmud, and engaged in a long-running pamphleteing battle with the humanist Yoan Royland.
So, just some context for those who don't know who Johan Royland is.
Uh, Royland was arguably the godfather of Christian Cabala. You could also say that that was um you could also say that that was uh Giovani Pico Mar Picodella Marandola who was kind of you know the first to establish like a systematized uh you know theology or uh cosmology of Christian Cabala. I think he even was like literally the founder of Christian Cabala.
But Johannes uh or I'm sorry um Johannes Royland was actually much more advanced in his knowledge of the Hebrew language.
And so he did probably more than um than Pico did in terms of uh developing a a a more systematic approach to Christian Cabala. He was the one that coined the as he called it the pent pentag pentagramron which was taking the name Christ Yeshua uh and inserting it into the tetetrogrammaton Yahweh right so he took like he said oh look there's you know you insert the letter uh what is it a yav or something in Hebrew I forget what the uh Hebrew letter was but you insert the the Hebrew letter for s whatever that was I forget yet um into the tetetrogrammaton and there it spells it spells Jesus it spells his name it's like this big miracle and then this kind of set the precedent for uh the Christian use and application of uh of cobalistic uh hermeneutics.
Okay. So to use like these, you know, to use the Hebrew language as like to perceive it as like having this ontological kind of magical power um that is like, you know, you know, divine or something because it was uh the the the tongue in which the angels communicated and the language that God spoke to spoke creation into existence at least according to the cobalistic tradition.
Um and so anyway that's uh you know in in a nutshell that's like for for what's relevant here that's uh Royland. So he was the leading Hebraist at the time of the German Renaissance. So he's you know German as well. Um and he authored the what became the foundational Hebrew grammar of the reformation uh called D rudimentus.
uh and he wrote that in 1506.
Uh and he was uh the only commissioner who recommended for preserving Hebrew books at the time because there simultaneously you had this widespread uh trend of burning the Talmud burning various uh Jewish mystical texts, right?
Um so because don't forget you had the onset of print culture. So there was this, you know, panic. It's like, what what do we do with all this uh heretical Jewish material? Like do we even do we disseminate this? Well, not only do we not disseminate it, we destroy it. And so this controversy, you had at the at the forefront of this controversy, you had the leading Hebraist versus the the leader of the anti- uh you know, anti-Talmood crowd, right? the you had this converso who was like coming with firsthand knowledge of all the blasphemies that are in the Talmud and saying this stuff needs to be burned. This is perverse. Christians should have nothing to do with this. It shouldn't even exist.
And and he was the leading figure behind that movement. So you had the two leaders of you had the pro, you know, pro- disseminating Hebrew literature who happened to be uh not even a converso.
This is just a a German humanist and uh and a Catholic humanist. and you had um you know another a converso who was uh at the opposite side of it. So that's that's kind of the story behind those two uh as as it again as it relates to this event here. Um, Johan Royland learned Hebrew from Jacob Ben Jahel Lo L loans who was this imperial physician and uh he later uh and he learned Hebrew later from Rabbi Obadiah Sephoro in Rome. So he was like a yeah there was several uh rabbis that were like kind of prominent uh Hebrew teachers in Rome at the time. He was one of them. So, Feverre attacks Royland first. So, this is like essentially what we're talking about here is an information. It's like kind of like the first information war of uh of the uh of the of the uh Prince Revolution. And in and in that regard, it's kind of like the first viral information war that ever happened. And it was literally over uh the dissemination of Hebrew literature, which is kind of wild.
Uh and so it starts off with an attack from Fefficorn uh directed towards Royland and a document called the Hansspigel. I'm I'm going to probably b butcher these German uh titles but forgive me for that. Uh and so Royland replied with this is a famous work that he wrote. It's called the augen spigel which uh is it means the eyeglass and this is in 1511.
So you had all these um Dominicans that were led by um Jacob von H.
Straighten who brought forth these heresy charges and then the case dragged on for literally close to a decade and uh Royland was initially acquitted and then on uh the 23rd of June 1520 Leo I 10th issued a formal condemnation that declared uh it declared that the named book eyeglasses uh that's the augen spigel uh was and is scandalous and offensive to the pious ears of Christians and is excessively favorable to the impious Jews and moreover it must be removed from circulation and from the hands of Christians and its use must be inhibited okay it's a direct quote uh so was forced to pay for the trial cost and to and to stay quiet okay and And uh Royland himself wrote that when he saw Luther's 95 thesis in 1517 so 5 years later uh he says thanks be to God at last I have found a man who will give them so much to do that they will be compelled to to let my old age end in peace.
Now um something that Hinrich Great claims in the uh the book I was showing earlier the influence of Judaism on Christian reform movements. He says um that the pro that the the Talmud had a great share in the awakening of these slumbering forces. We can boldly assert that the war for and against the Talmud aroused German consciousness and created a public opinion without which the reformation as well as other efforts would have died at the hour of birth or perhaps would have never come into existence.
So in other words, the Royland affair uh later served to mobilize the reformation. This was the first organized political force in defense of Jewish books. You had uh the letters of obscure men which was published in 1515 uh as the most famous satire of this period. Uh it was used as a pro pro- rolandist weapon by his followers. Um and I think even this may be mentioned in the uh in the Wikipedia article on Royland if I can find it from here.
Yeah. Um uh I don't know exactly where it is, but I have it quoted here. But yeah, you can see some of the uh images here. There's Royland um influence on Luther. Okay. So, you can see we all I think if you're familiar with my work um you've you've probably come across that quote from uh Luther's commentary in Galatians or commentary on Galatians where he comments that justification by faith was the true cabala.
And this has been attributed to Royland's influence on Luther's work because it's like how did Luther know about Cabala, right? Well, I I so I I take the stamp. I mean, after all this research I've done, I I believe that this was this could either be directly attributed to Royland's influence on Luther or or perhaps both. Uh it also attests to how popular uh Cabala was in uh Christian scholastic circles at the time.
Uh because who's he writing that? I mean, think about that. He was writing that in a commentary on Galatians. So, he's writing that to Christians. So, why would he reference this Jewish esoteric, you know, mystical text uh as true Cabala without explaining what that even means? Like, there was an assumption that Christian readers would know what that was even referring to. So, so my my take on that is that that that kind of attests to a a more uh common understanding of uh at least like you know what Cabala is. Uh so that shows that there was some Christian exposure to it at the time enough so that you know again he didn't have to unpack that further.
Um while Luther had consulted Royland as a Hebrew expert and he used the articalistica as support for an argument, Luther took objection to Royland's comment in the rudimentus hibraasis that Hebrew letters for Jesus's name meant the hidden god which Luther found contrary to Matthew chapter 1 uh 121 which describes the meaning as being about uh he would save his people from their sins. Okay. And so this Darte Cabalistica is I think if not his mo Royland's most popular work probably the top one of the top three I believe it probably is the most popular um because it's like like there's you can read Jewish writers that talk about this work in particular and they're like astounded by Royland's knowledge of Cabala as a you know as a uh as as a non-Jew. They were really they're really impressed with uh his his deep understanding of Cabala.
Uh and and I think it was the first, if I'm not mistaken, the first book written on Cabala that was in the definitely in German, but it may have been the first that was like not written in Hebrew if I'm not mistaken. Uh you can check me on that. But um so uh he also had a huge influence on uh Zwingi which we'll get into. Uh and the ne the great nephew of Johannes Royland was Luther's right-hand man throughout the reformation. Philip Molen who was also a an alchemist or at least interested in uh you know interested in al by alchemist I mean uh spiritual alchemy. He was interested in spiritual alchemy.
Uh and so yeah so this was the you know the most popular work that Royland wrote and it was published at the same time uh the same year as the reformation. So 1517.
So you had at the same time as the reformation the most popular work in uh Europe at the time written on Cabala was was published simultaneously.
Not saying that means you know anything other than that. It's just an you know maybe an interesting coincidence.
Um so all right um moving on here.
Uh, so the so that's the Royland affair very briefly explained which um you know again let me see if I have more I think I had more quotes on this like how it actually Let me see here I'm going to be kind of hopping around my sources here but uh like behind behind the scenes um yeah okay so some of the some of the claims they leveraged against each other were kind of funny like I mean this got really talk about like this was a literal flame war. It's very similar to what you see today going on as we speak with like you know between like like Protestants and Orthodox or whatever. It's like you can see this happening today similar similar charges where it's not not the exact same kind of charges but like personal attacks you know they get really into like um I think it got really personal.
I think that they were um mentioning stuff about their wives if I'm not mistaken.
Um, Royland leaked this confidential report that ended up in the hands of Fefficorn and Fefficorn reacted furiously with this slew of accusations of Royland being a half Jew and a Judas, which is pretty funny because uh, Fefficorn himself was a a converso and and so this was quite literally the first viral flame war of Europe that you know it was like mass circulated. It was all distributed through pamphlets, right? So, you had this new uh uh medium of of uh communication with with print technology. It allowed for the mass propagation of these propaganda pamphlets, right? So, like anyone could print something and just mass distribute it. So, you had all the, you know, clickbait headlines and all that stuff that we see today.
Um and this kind of like transformed uh the like religious exchange into the widespread public and caused all this uh intellectual division across Europe. It was really kind of the first uh real split among uh Christian intellectuals in Europe that was really like controversial. like it kind of like split European uh academia or you know int in the intellectual world uh split them in half and pitted them against each other because this was ongoing for years and it and it actually never the the the Royland feorn affair never quite like completely died out. It was just subsumed into the re into the reformation. So like there was no point where it was like okay this is this is settled down now. It was just a controversy that like all the drama escalated and and it just got swallowed up by uh Luther's revolt. So Royland dies in 1522 and uh just a few months after uh Luther was declared an outlaw at the uh diet of worms.
And um and so you know he kind of left like this catastrophe in his wake. Uh and so Hinrich great says that most of the Roylandites became Lutheran and the flame that Royland kindled Luther fanned into a raging inferno in which the Talmud and the Reformation were merged into each other.
Um and so uh Luther himself described Royland's defense of the Talmud as making him a forerunner in the reformation and an instrument of divine providence and Hinrich great says uh in his book that um the war for and okay I just read that part okay uh but he also says later is there I think think I another quote from him. That's interesting.
Um, okay. Oh, and then oh, there's like an interesting part to this where there was a hung jury at the trial and uh uh there's accusa this was, you know, this is debated among historians, but there's accusations that Royland uh Royland got the Jewish or I don't know if he was behind it or not, but the Jewish community bribed the court officials essentially to favor uh uh Roy uh Royland in the uh decision. So um so what happened? Okay, so what was the outcome of this? Well, the outcome was that the uh you had Emperor Maxmillian uh who let me see here uh Maxmillian assembled this commission uh to evaluate all of uh Fefficorn's proposals and he he sided with you know he ruled in in Roy in Royland's favor. So Royland won and got, you know, and and and it gave the it gave the nod the the official approval to uh publish and there was, you know, there was some oversight in the publishing of it. There was uh you know, Christian kind of um oversight to some degree, but it gave them the green light to publish the and and distribute the Talmud, the you know, the Zohar uh all these uh Jewish books into Europe uh without, you know, really without any restraint.
Um, and so that's the Royland peppercorn affair.
So I don't know why this it's really not a a widely discussed event that occurred but you know again you can find all these historians uh Philip Schaef included by the way. So you know can you even consult Protestant sources on this to some degree who who say the same thing that like this really ma enabled the reformation to happen. So the the reformation was birthed on the back of this controversy over Jewish literature over the the dissemination of Jewish literature.
All right. So right there, I mean, without even going into more detail, I could just end it there and say, well, the Reformation, you know, it wouldn't have been possible without this controversy over the printing of Jewish books. But we'll see when we go even further that it really was not possible if this had not happened. Because when you get into the influence that Christian Hebraism had on early Protestant scholarship, they wouldn't have been able to do any of the translation work for the Old Testament to to translate the Old Testament into these uh into these various languages. They wouldn't have been able to do it. It wouldn't have been possible had the had the uh Royland Fefferorn affair not ended in Royland's favor and had the approval to disseminate all of these Jewish books.
it it wouldn't have been pos like it it would it would have at the very least made this whole thing extremely delayed and very underground and it wouldn't have like been this uh viral kind of explosion of revolutionary activity um and so anyway uh Royland's two cobalistic works that he wrote the first was Deerbo that was in 1494 four uh which is titled on the on the wonderworking word and this is a Latin dialogue among it's very ecumnist actually it was uh a Latin dialogue among an epicurian a Jew and a Christian and so this is where he describes what I was saying earlier the wonderworking word is this concept that he kind of uh you know proposed called the tet the pentagramron which is a advancing forth the the tetra grammaton into this uh kind of uh you know Christianized uh cobalistic hermeneutic because you're taking uh yeah this is like I I think I've seen people argue that this is the like this is why you see like these modern um Judaizers that we see today like the uh Hebrew roots movement and all the uh you know messianic Jews this is why they put so much emphasis and like really insist upon calling Jesus by the name Yeshua because they believe that there's like an ontological power to uttering that name. Um, so you know, I don't know if you could actually trace it to that, but that's certainly the point where it became more widespread within Christendom.
Did I just speak Yiddish? No, I was uh saying the the unspeakable name.
Uh it's like I think literally if you look at um some of the history on Jewish magic, that's like kind of the whole precedence for Jewish magic was like based on the tetrogrammaton like the uttering of the divine name. How there's this kind of dialectical tension of non-utterance and utterance.
So I could I don't want to get too into that because it's a little off topic, but there's some interesting stuff there. Uh the second work from Royland uh I mentioned yeah I already mentioned the Dr. Kobalistica and he dedicated this. So this is the one that was published in 1517 the year of the year the reformation started and it was dedicated to Pope Leo I 10th.
uh in in this book it's another ecumenical dialogue between Simon the Jew, Morannis the Muslim and Filaus the Pythagorean.
And so in this book uh Royland systematized Christian Cabala uh with working numerology and all the all these like hidden meanings of Hebrew letters and gumatria um and he incorporated it with Christian theology.
So, sorry. Like I said, I don't have a whole lot visually here. So, I I'll try to at least put up some figures that were that were talking about as they as they come. But, uh um what else here? Uh okay. So, there's another great book that Let me uh I'm going to switch screens here temporarily.
Uh there's another book by and or I think this is more of a maybe an academic journal.
Kilture sorry Andreas Kilture is his name. The theological dialectics of Christian Hebraism and Cabala in early modernity.
Okay. Um, this is a chapter from I I think a larger work. So, I just have this chapter here, but I I might have the full uh volume somewhere.
But here he he describes how essentially now now I'll just kind of uh state this too because this is an important distinction when and I' I think I mentioned this in my article too.
Uh but when we talk about the like cobbalistic influence in the reformation, it it requires more context because I've said this before, but the at least the magisterial reformers um to varying degrees, Luther being on the extreme opposition and I would say Zwingley being on the more sympathetic side um were oppo opposed to uh Jewish mysticism largely like on like I on a in a way that like you know Royland was uh an advocate for let's say okay but um again to varying degrees so you had Luther on one extreme Zwingley on on on another because he was Zwingley was definitely way more influenced by both Pico and Royland uh who who uh we can see from uh Philip Shaff right so I'm going to reference a Protestant historian even mentions this Philip Sha has has attributed uh Pico and and I think to a lesser degree Royland um as like he's attributed them to being like the the like these kind of heroes of uh prototestantism.
So he sees them as protorotestant heroes in that regard because of their opposition to the Catholic Church and their influence on the magisterial reformers.
Um and so in this work here he's describing the like it says in the title these you have these theological dialectics between um hibism and and cobbalism. So on the one hand you had the reformers who were opposed to Cabala but then on the other they were they they they needed they they were completely dependent upon Hebraism. They had to use uh employ Hebraism in order to parse the Old Testament in order to translate it to understand its teachings. Right?
Um, and so that required relying on rabbitical sources who sometimes that that's, you know, that's where the lines get blurred. It's like, you know, how many of those rabbis did have cobalistic knowledge and were uh kind of like transmitting it in a, you know, more subversive way. Like it's it's hard to say. Probably can't really tell. I mean, in some cases, you can see that uh occur very obviously. Like for example uh with Picodel Marandola the main the the primary rabbi that he was uh consulting for because he didn't know Hebrew. So he depended on this this rabbi um who's who went by the name of um uh what was his what was his name? Uh gosh oh I have it here somewhere.
Um, this is actually pretty interesting. Uh, not Abraham Abalafia. It was uh, oh gosh, Mthrades, Flavius Mthrades.
Uh, and so this was a converted Sicilian Jew who was uh, who served as Pico's primary Hebrew tu tutor. And there are uh recent studies on there's primarily uh this this uh guy chime uh chime zerski I'm not going to be able to say his name but he's a you know Jewish academic who did extensive research on this figure um mythrades and found that mythrades was intentionally interpolating uh co cobalistic text to point to certain concepts in order to validate Christianity.
This MHes guy also delivered a cobalistic sermon uh in the uh Vatican in front of Pope I think it was Pope Leo I 10th if I'm not mistaken.
Uh another thing you can correct me on if I'm wrong, but it was in front of uh one of the Renaissance popes. And um and so he you know you can see there for example I think a more obvious uh example of a a more subversive effort to uh you know twist what's actually there and take advantage of uh you know Pico who didn't know Hebrew. So he was because he was fully dependent upon uh Mthrades he he uh you know actually just adopted a lot of these uh uh teachings that were manipulated intentionally anyway. Um and so you see that you know at least in in a few I think in my opinion for for this period you see that at least in a h maybe a handful of times where it's more obviously a a uh purposeful manipulation. But um so th this is important to understand this dialectic because it's explaining essentially how Christian Hebraism and Christian Cabala had this kind of inseparable but often blurry uh tie that that you know was they were both dependent upon each other. And so you had that dialectic where uh he calls it the way to the best way to understand this he describes in the first paragraph you have um the view of Judaism in early modern Christianity was highly contradictory. it moved between two poles, hostility towards Jews on on the on the one hand, okay? Like for example, how whenever you talk about this exact thing I'm talking about, the common response from almost anyone that knows anything about this is they're going to say, "Well, that that's ridiculous.
That's absurd. How could you even say that?" Uh you have Martin Luther who was like one of the most notorious anti-semites in history, right? He wrote uh on the Jews and their lies. How can you say that? Well, this is explaining that exact tension there where where you had hostility towards the Jews on the one hand and phosmetic curiosity and interest on the other. In both cases, the matter at hand was legitimate legitimation or more precisely the legitimation of Christianity through Judaism. On the one hand, Judaism became the object of negative legitimation where Christianity asserted itself on the basis of the rejection of Judaism. using theological arguments to dispute and contest Judaism while censoring, discarding and burning its books. On the other hand, however, Judaism became the object of let me just highlight this uh of positive legitimation where the validation of Christianity was not accomplished by a rejection of Judaism. Rather, it went handinhand with efforts to integrate Judaism.
uh philological and scientific arguments were used to explore and study Judaism and its books were translated, published and advocated. Okay, so there you go.
That's the that's the dialectic in a nutshell. Obviously goes into further detail here. Um it gets into the more um you know you have a whole great piece here on uh Christian Norvon Rosenroth who was the author of the Cabala Denundada which was monumental and I think still used today uh written in the 17 early 17th century.
Uh so th this was you know where you see this way more obvious kind of definitive um adoption of of cabala uh among uh the pitist in various um protestant you know esoteric movements. Okay. And so you see the reason he's bringing up Christian Nor von Rosenroth is because he was a Christian Hebbrist who also was um very in obviously very interested in Cabala and disseminating it. He had this whole uh notion that the Cabala was um it was like providential for the Cabala to be transmitted to uh particularly the Zohar to be trans transmitted throughout Christian Europe uh as an act of tun as an act of uh you know uh redeeming the world and and uh and its individuals right so there's like this whole idea of cosmic redemption just by distributing cobalistic knowledge to Christians. And this coincided at the same time with uh sentiments that you see emerging throughout the reformation among uh the the esoteric uh you know mystical Jewish teachers of the time.
you had uh one in particular uh I'm probably not going to remember his name uh but I read uh in one of the books I was reading it was about this uh figure who was known very well known at the time uh who had this whole idea of like the the printing press being um like a machine like this this like kind of divinely uh you know this this kind of like machinery of divine providence that was a tool to disseminate cabala to all people. So you had uh at the same time I think in the fif I think around 1560 if I'm not mistaken I'm getting a little bit ahead here butif around 1560 you start to see this idea emerge this urgency to uh distribute cabala throughout uh the Christian lands and and that was there was a particular reason for that. There was a actually a mandate that I I I read about uh from Gersham Scholam wrote about this uh how there was a a mandate that appeared in around 1560 that decreed um coalistic rabbis to do just that to distribute cabala to uh the whole world not just to you know have have it safeguarded and you know kind of more in the realm of uh Jewish esoterica.
you started to see this great urgency, this apocalyptic um fervor that uh you know that the end was drawing near and we needed to usher in the messianic age. And so in order to do that, everyone needs to be enlightened with the wisdom of Cabala to understand how they can bring about Tikon.
So you had the printing press start to be conceived as a machinery of Tikkon that would that would allow Tikkon to actually occur on a widespread level.
Similarly, you saw these sentiments from Martin Luther. Um, and this I'm going to reference the book that I'm uh so that I just was mentioning. Um, one is called uh Cabal uh this is uh Cabala in print the study and popularization of I have a lot of highlights on this one.
uh study and popularization of Jewish mysticism in early modernity by Andrea Gondos, another academic work.
Okay, so you can see just so you know, I'm just showing this so that you know in case there's uh critics watching this and they're going to be like, "Oh, you're just like this is all nonsense. You're just making this up." Well, there I have a mountain of literature that you wouldn't even be able to read all of it uh if you spent the the next two decades uh dedicated to it. Uh there's there's so much stuff to go through. Um so you know, you have this whole work here where she talks about um let me see if I can find it actually.
Uh I mean there's some great I could just pick any of these. This the success of the reformation owed as much to Luther's zealous disparagement of the indulgences and general corruption rampant within Catholic Church uh sat down and immortalizes 95 thesis as it did to the technological opportunities provided by the printing press has been extensively underscored by scholars um so you have that like I think she's the one that she draws out um or I don't know if it's a Andreas Gond might be a guy I don't remember if this is a man or woman who wrote this but they draw out um how th this idea that like and this is not the only scholar that does this but you at this period you start to see what was once concealed in esoterica which is you know Jewish the Jewish mysticism now becomes exoteric with the revolution of uh print okay so now all these previously safeguarded esoteric uh books are now purposely dece seminated to be revealed in the exoteric to the masses, right? Um so you had you know obviously you had like capitalistic pre reasons for that.
there was a large demand for Jewish literature um because of the demand for uh you know in scholarship to to uh translate and interpret the Old Testament cuz don't forget you know think about the fact that uh the Old Testament made up twothirds of the Bible right so you get the you get a raw Latin translation of the Bible and you want to translate it into um you know your your language it's let's say German and use the original languages. Well, most of the work you're doing, twothirds of the work you're doing is involving Hebrew. So, there's a huge demand for Jew Jewish scholarship, Jewish uh literature in order to um to do all that work. Thank you for the massive donate. Oh my gosh, some guy online too much, dude. Thank you so much for the epic fat donation of $50. really appreciate the very generous and kind support, brother. I really do. That's uh that goes a long way. Like I said, I'm revealing a lot here that I um was planning to withhold uh until I publish my book, but you know, it here we are. I feel I felt compelled for whatever reason to uh get this out out here now. So, your contribution uh is is uh greatly helpful and encouraging me to do that. So, thank you so much, man. Um, so, you know, and this stuff, it's like it's hard to kind of formulate this in a a really pointed argument. Uh, you know, if you were an apo if you were involved in apologetics and you were trying to use this as like an argument that you're making like in passing, it's it you're not going to really be able to uh do that because it there's so much historical context, right? So, this is part of the reason I felt compelled to to uh put this together in a book. Um, because like I said, there's a lot of literature on this, but none of it is really like exactly what I would like to see. And so, that's what, you know, that's another reason that I'm I feel compelled to put this all together and just have it focus primarily on Protestantism because that that's like one of the things you find in like all these books.
It's like how is this being transmitted throughout centuries? Well, it's largely at least in the Christian world in the west, it's like uh protest these Protestant sects had a huge part in all this. We're reading right now in the book club um Rachel Wilson's uh occult feminism and you can even see that there's a huge Protestant influence in the popularization of feminism.
It's like she's following a similar thread and just like, you know, within the context of feminism.
Oh, let's go. What do we have here? Nia, gifted membership.
What was that? Five gifted memberships.
Let's go from who? Sorry. I'm uh Jonathan Kelly. Oh, let's go, bro. Thank you, Jonathan Kelly, for the five gifted memberships.
Just handing out skitso memberships.
Thank you so much, man. Enjoy those memberships, friends. Hope that uh the content that's there, which is not a whole lot, but I hope that it uh serves you well.
Um yes, based Kelly. Let's go. W's in chat for Jonathan Kelly. W's in chat for some guy online too much. Appreciate all of you guys. Um so so yeah I mean you see you know a lot of the the crosspollinization between the Jewish and Protestant community at this time and you know this isn't exclusive to Protestants. started really becoming more evident I would say in the uh in the during the Renaissance in you know in uh Florence and and Rome um which we we we can save that for another time. I I probably will do another stream on all this as it pertains to the uh the Renaissance because that's how this all entered Europe essentially.
Um because someone was asking I think a couple streams ago to uh cover Michael Hoffman's book, The Occult Renaissance Church of Rome, which I have been planning to do. It's just such a massive book that I'd have to do a lot of preparation for that. Um so you see her uh this writer here talking about Royland. Um and okay this is actually pertains to the Renaissance as well. You have Christian Cabala uh Facino Pico Relin.
Okay. Um Grates argues here. So she's referring to the source I was just referencing. Uh Hinrich Grates also argued that while the Catholic Church suppressed and prescribed the Talmud, it pro proactively. Okay, I think I already read that. Um okay, this I think this was what I was looking for.
uh the transformation of the Zohar into a sacred and authoritative text alongside literary representatives of the oral Torah such as the Mishna, various Mishra mishradic compilations and the Talmuds unfolded as a gradual but sustained process in which the actual printing of the text denoted not the beginning of canonization but rather its culmination.
Um, and there was, if I can find this, um, there was a pretty subversive attempt to almost like canonized the Zohar in with the, uh, to to whatever, you know, again, I don't know to what degree. We just know that we found the we found that this there was so such an effort to kind of like normalize the uh Zohar alongside the printing of the of of the Christian or the Protestant Bible.
Um I'm going to see if I can find info on that because I I have to remember what I think that's actually in a Cult Renaissance Church of Rome now that I think of it. Might as well pull that up now.
Uh, Cult Renaissance Church of Rome.
Uh, where is it?
We'll just look up Hoffman.
Okay, here. So, um, yeah, this gets into he goes into Bombberg. So, Bomb I've talked about Bombberg before.
Um he talks about Hebraism here.
There were two schools of Hebraism in Christendom. The original one which mastered he Hebrew as the patrimony of Christian Israel and the neoplatonic hermetic hobbistic variety which learned learned it for use in magical ceremonies and raising the prestige of the rabbis and their books to the glee of the occultist. certain Christian opponents of Judaism equated Hebrew with study Hebrew study with Judaizing. So you you know you start to see like there's a conflation there even at the time.
Um, uh, what I'm looking for is, uh, the Cro Crimmo Cremoa.
I'm not sure if I'm spelling this right.
This is This is such a big book that I It's going to take a while to even do a control F search on that. But um you I think I just froze something. Okay, I didn't have it highlighted. But this this is an important thing to know here.
Actually, you know, I have this somewhere else. I'll just read it from uh my own writing.
Um, you had Sorry, let me Okay, so there was let's get into the Yeah. So this so we talked about the hypraism dialectic but um that that helps you understand how those two were inseparable and how even by avoiding cabala they ran into its influence to you know again varying degrees and kind of like we can't really know to which degrees we can only speculate but um you have scholars that are attesting to that fact that they were perceived to be uh inseparable because of their reliance upon one another. Uh, and so with Bombberg, um, Oops. What's this? Yeah, I'm going to have to close, uh, Zotterero here because it's like now crashing.
Uh, yeah, I'm going to close this before I wreck something.
Yeah, this is why it's hard to it's hard to uh do this like this way because it's a really dense book. Um I believe it's the C cremoa cremona. That's it. Cremona.
Okay, this will take us there. Yeah.
Okay. Cremona. This was the the Cremona conspiracy he calls it. So this is where um I'm getting a little bit ahead here, but I'm just doing this to kind of highlight the point that uh you start to see towards the this I believe this is 1550s.
Yeah. Okay. 1559 it says here. Um, basically what this is about is there was a uh the the these inquisitors found a uh a print shop called uh in in Cremona, I guess. Um, which was a I think it was not as popular as Bombberg's, but it was like it was up there. It was one of the more prominent uh presses at the time. And they found um how many copies they they found like thousand I believe thousands of these copies of what they called the Christian Zohar.
Um yeah I'm going to I'm going to refer to my because I I have the I have it cited here a little bit more concisely. So, um, if I can find it. So, like I said, I'm not totally prepared for this, so just bear with me. Um, okay, here. Uh, so by 15, so 1553, the Talmud's declared blasphemous by a papal order. And so you see, you know, this resurgence of book burnings of the Talmud throughout Rome. Uh, and it's, you know, under papal control. And then uh Hinrich Grates argues that well okay I already cited that that so this is like this dialectic where the Catholic Church both prescribed the Talmud and then also promoted the printing of the Cabala and you see that in these various print shops that were funded by the Vatican.
Uh so you have 5 years after that after that decree to burn the Talmud in 1553. 5 years later, you see this version of the Zohar that's known desparingly among rabbis as the Christian Virgin. And this appeared in Vincenzo Kanti's uh Christian operated workshop in Cremona. That's the that's what he's referring to as the Cremona conspiracy.
And this was so this was printed under explicit Inquisition approval.
Um, but they, you know, they, like I said, they found that there were all of these copies that escaped the fires of, uh, censorship and they were all there and being distributed and they were, um, used by, you know, they're being printed and disseminated among the Christian world. And so, um, there's a famous quote from Sixstus of Sienna who says that by means of the Cabala, Christians can stab Jews with their own weapon.
Okay? Okay. And so that's like kind of a a reference to like how they were using it for apologetics. Like they thought that it attested to these Christian truths. So they were using it to try to convert the Jews. Um and then you had um there's a quote from another Venetian rabbi. I'm giving you guys a lot here. I want I want you guys to really spread the word on this if I'm if I'm putting it out there now.
um because I'm giving away quite I wouldn't say like most of the this is just from one chapter by the way so it's not like it's the whole book but this is just mostly from one chapter um but this is from a quote I found from a Venetian rabbi named Elijah Menum Halen if that matters uh he says that especially after the rise of the sect of Luther many of the nobles and scholars of the land namely the Christians sought to have a thorough knowledge of this glorious ious science, namely Cabala. They have exhausted themselves in this search because among our people there are but a small number of men in uh men expert in this wisdom. For after the great number of troubles and expulsions, only a few remain. So, seven learned men, namely Christians, grasp a Jewish man by the hem of his garment and say, "Be our master in this science." And that uh interestingly is referring to a passage you see in Zechariah 8:23 uh where Zechariah is prophesying that 10 men of the nations uh of every tongue shall take hold of the robe of a Jew saying let us go with you for you have heard that God is with you. Uh and so he's referring to here the high demand among Protestants to um learn these, you know, learn Cabala, learn uh Hebrew from the directly from these rabbit rabbitical sources. That's what he's referring to. Uh let's go. Another five gifted subs from or gifted memberships uh from Jonathan Kelly. Thank you, bro.
Again, very epic contribution. Thank you so much. enjoy those memberships, you guys.
Welcome to the Skitso crew here.
Thank you, man. Yeah, I very much appreciate it. Like I said, thank you so much for the support, man.
Um it's a good way to gift support because, you know, spread spreads the spreads the love. People get to access more this kind of content. Um, so yeah. So that's uh I was getting a little bit ahead with that, but let me show you guys this here.
This will give you an idea of uh what we're looking at. So th this is showing centers of Christian Hebrew scholarship.
So this is a map in Europe of all these centers of Christian Hebrew scholarship.
You had Luther's Wittenberg famously known as Luther's Sanhedrin for the amount of uh rabbis that were uh in and out from all the you know scholarship and kind of what I was just saying the dependence on uh rabbitical scholarship to translate the Old Testament. So um you had Hamburg, Helmstead, Lizpig, uh Jenna, Gison, Col. Sorry, I'm not going to name all these, but you know, a lot of most of these are in Germany. And then you had uh Geneva. So you where the uh Swiss Reformations going on, you had you know, Calvin there, uh Paris, London, look at this, London, Oxford, Cambridge, right? So these all became major centers of uh Christian Hebrew scholarship. And I think this is probably covering the century preceding the reformation.
Um, and so these, you know, these doubled these these centers doubled as uh as centers for Christian Hebrew printing. So you can look, it's essentially the same map. It's like showing you here that the SC the Hebrew scholarship, Christian Hebrew scholarship and Christian uh Hebrew printing were occurring in the same exact places more than that, right? Because you had Zurich, right? So there's uh Zwingley's reformation there, Basil, uh Straber, Venice, Rome. Okay, so these were all regions that were look you can see how centralized it was, right? And and that was that was uh you know on purpose because these were considered central uh especially you know Rome and Venice in particular were were very central to um Europe and and the way that the uh you know the paths the travel paths were kind of like all intersecting there right and all major cities obviously. So uh yeah these are good sources to I mean look this is just in the first like you know introductory pages of this uh huge book here on Christian hibraism in the reformation era just for the first 50 uh you know 150 years it's covering.
All right so again there's just a ton of research on this. This isn't like this, at least in in this regard, it's not like this is not even on the fringes that we're talking here. Like this is very well documented.
And you see here um Christian Hebrew titles printed in the pre-confessional era 1501 to 1560. So during Luther's lifetime um Bible and Bibles and commentaries made up uh 36% grammarss dictionaries and concordances made up 51% and then look what's third cabala 4.1%.
a a smaller a much smaller fraction but when you look at the Jewish population which was very small it was much less than 4% um in those regions I believe I could be mistaken about that but um you know that's largely attributed to the interest in uh you know Christian scholarship and don't forget you know even among the Christian scholars it's like it wasn't this isn't to say it was like all these um lay people that were uh reading Cabala I believe from my to my knowledge this was mostly uh within the academic circles but um even with that it's like you know pretty unprecedented demand for a Jewish mystical text is it's wild um th this probably more accurately reflects uh the population of Jews there because the Mishna and the Talmud you didn't really see Christians reading know that that was like pretty much reserved for even you know even at that time like there was more interest in Cabala you know the Zohar and whatnot than there was in the Mishna and the Talma those were like more of the uh the Jewish laws obviously so like those were more I think this is probably more reflecting of Jewish uh interest there so you know compared to that it's like 1% of the Talmud and Mishna combined and then Cabala has 4%.
Number of imprints, uh, 23. You know, again, compared to the Bible, sure, it's like one, you know, what 10% of the, uh, 10, you know, whatever. It's it's, uh, yeah, 10% of the amount of Bibles that were printed, but still again for an an esoteric Jewish text, uh, that's that's a lot. That's a quite a high number, I would say. So, that wouldn't have been possible if there wasn't Christian interest in it.
There's probably better there's obviously better statistics here than I'm trying to raffle off in the on the off the top of my head, but uh you get it.
Um sorry, let me catch up on chat here.
Not a whole lot going on in the If you're over on Substack um and you want to join the chat. We're uh you know, got a got a pretty active crew over there on uh YouTube. So, you can make your way over there. You're welcome either way.
Uh okay, let me get back to our coverage here.
So, yeah. Okay. So now a lot of people when they encounter this they're like oh this explains this turn you see towards uh the emphasis on the maseretic text over the uh septuagent and that's correct.
People who assume that based on even a precursory level of knowledge on this history here they are correct in that assumption.
At least that's what I would argue. Uh, and so let's see if I I believe I have a book on this if I'm not mistaken.
Uh, no, it's not in there. Yeah, it's kind of a lot of this stuff is like buried in other books, but uh, let me switch back over to the give you guys something to look at. Um, the Maseretic I don't know. I'm just pulling something up, right? Wikipedia for Maseretic text. Okay.
Uh, so does this does this have a reformation section.
The Maseretic text is the basis for most Protestant translations of the Old Testament such as the King James early stage standard version and New American Standard. So all the major uh Bible translations for Protestants.
It's b it's the basis for the Old Testament is the Maseretic text.
Some Christian denominations instead prefer translations of the Septuagent.
Some I don't know which I would like to know which denominations But that seems to be an outlier to my to my understanding.
Um, so all right. Um, I'm going to kind of just leave this up here or whatever. Um, just to have something, but I'm going to continue reading here. But, um, so first we should understand the petristic context of this, right?
the the Old Testament of the apostles that you know that the apostles referred to the New Testament writers the Greek fathers um is obviously it's the Septuagen and you know this because the uh the apostles when they're quoting often you can see that when they're quoting the uh Old Testament it's it's the it's from the Septuagent. It's like that's pretty undisputed. I mean there's Protestant scholars that will say this too. um what the figure who's often brought up about this, you know, Protestants will will will refer to um uh Jerome, right?
Jerome employed this notion of Hebra Veritoss, okay? Meaning the Hebrew truth, which is the um kind of the intellectual conditions that the reformers operated under as well. This was like their kind of rally cry similar to how you see in the uh the Renaissance period that justified the synretatism of all the you know hermeticism, Cabala, Neoplatanism, right? Uh which was the uh you know this call to Prrisca theologia this most ancient theology is the most true kind of thing, right?
Um, so it's a it was kind of a similar presupposition of this Hebraic verits.
It's like, well, the Hebrew is elite.
It's the most um, you know, pure in its uh, in in its way that it communicates truth. It's the oldest, so it must be the most true. It's the most uncorrupted, all this stuff, right? And maybe there's some truth to that, right?
Maybe there's some truth to some aspects of that.
Um but you know I think the fact that we've emphasized the Greek m or the Greek mass uh the Greek septuagent uh tradition throughout church history it kind of like negates that to an extent right but any anyway um you know Jerome St. Jerome is usually the figure that is brought up like this one guy right it's like oh it's just what about St. Jerome um who you know appealed to this Hebraic Veraritoss uh and he argued this was argued later in his life in the prefaces to his uh Latin Vulgate that uh Hebrew is the source and the translations that should follow it of of the Old Testament. So St. Augustine push pushed back against this and there was a a dispute that they had um which is preserved in uh their letters to each other and and in one of them uh from Augustine he says the septuagent has the authority of the apostles and then Jerome in his preference uh his preface to uh the book of the books of Samuel and Kings he says I am not so much changing the old septuagen as restoring the translation from the ancient Hebrew through sources. Uh so this becomes kind of the normative for the uh western uh Latin church. Jerome kind of wins that dispute I guess so to speak. Um but only because the the Vulgate became uh the kind of the the normative lurggical Bible for for the Latin church, right? So for the Greek and Eastern uh Orthodox uh the Greek world and the Eastern Orthodox they they maintained that uh sept the tradition of the Septuagen which remains to this day u and there's a I think I just kind of showed it earlier but there's a an academic work on this uh I'm not going to be able to pronounce a person's name Maha or something um he argues that the Septuagen is is in uh or I'm sorry, the Septuagent is the Old Testament of the Orthodox Church like definitively.
Um but then you see this clear departure from that in the Reformation where the pendulum kind of swings back in the direction of Hebraic Havverits of of uh St. Jerome's uh emphasis on the Old Testament, but even harder than Jerome himself did. Uh so Luther translates the Old Testament from the Maseretic text and and keep in mind again this was a text that was filled by these rabbitic speculations the you know the Maserites uh between the 7th and 10th centuries AD.
Um so it's a post-Christian you know textual tradition.
uh Zwingli also uh worked primarily from the Hebrew with the Septuagent consulted but um you know again like this is another thing like Protestants will always point out correctly that they didn't abandon the Septuagent the the reformers didn't like completely put the Septuagent on the shelf and say this is useless the the point is that the emphasis was placed on the on the Maseretic text over the Septuagen uh and and to a degree again in which um you know you didn't even see Jerome do it to that extent right so they went even beyond the Latin tradition um and so yeah so Zwingi as well uh Zwingi by the way since we're mentioning Zwingi Zwingi was the most out of the magisterial reformers we didn't even get into the radical reformers okay that's like a whole other story. Uh but out of the magisterial reformers, Zwingli was the most uh influenced by Cabala and by um Judaism.
Um and that you know you can see that in the Jewish sources themselves. Uh great talks about this, Newman talks about it.
Um even you know again uh Philip Sha references that how um there was there was I think 10 10 of uh Pico's banned uh cobalistic conclusions that he wrote that that got you know got him in trouble with uh with Rome. Um those were appropriated by uh von Orick Zwingley. I can never say his name right. or Olrich Zwingley.
Um so he was you know very influenced by by Pico. Uh and so anyway the um the Septuagent yeah the Septuagent is the Bible that the apostles use. The Maseretic is a Jewish textual tradition. So even just with that you can argue that like this wasn't even disputed, right? It was like pretty much across the board you saw this emphasis placed on the maseretic text being the you know being primary over the septuagent. This was something of all the things that the magisterial re reformers disputed over this was not one of them. This was something that they all collectively agreed that there needs to be placed this new emphasis on the Hebrew text in this translation work.
Um, you know, you also see I think I Okay, I'm going to switch over to here.
Um, because I talked about this in this article.
Um, do I quote, is this quote that I'm looking for in here?
This is more about the H. I don't now I don't remember if I included it here, but there's a quote.
I'm just going to I'll read it from somewhere else. I have it.
Uh yeah, it's not here. Okay. Um, so this is from this this will give you an idea of like how widespread it was or or some of the rather some of the the corruption involved in the dissemination of these Hebrew uh Bibles. Um, sorry, one second. I I hope I have it.
Uh, no. Do I Okay, maybe I took it out.
Never mind. Um, it was it was a quote from uh a Catholic scholar who talked about basically how um I'm you know, I'm quite sure I had it in here.
What was all that? Is there a formatting? Oh, I got to fix Oh, that's okay. That's a comment. My bad. Um, okay, never mind. I'm I'm just going to cite it off the top of my head. But essentially, he was talking about how the the the Jews at the time were reinvesting their profits that they made in the uh spice trade into the new found uh print industry, into the emerging print industry.
And and so they kind of co-opted like this was where some of the subversion came in is that they co-opted the Protestant Revolution to undermine the you know the papacy. Um and so they they purposely started to corrupt these texts like such as leaving out you know or manipulating certain messianic prophecies that were very obviously about Christ. uh such as Isaiah 53 famously, right? Um like they manipulate, you know, this is this gets into a little bit about like where you start to see like the emergence of like or the emphasis on penal substitutionary atonement kind of comes through some of those uh corruptions. Um and so yeah, they you know that that's kind of it in a nutshell. I'm again paraphrasing this quote that I can't find but um there was you know at least to this is from Philip uh was it uh Philip Walsh I believe is his name if I'm not mistaken um or some not Philip Walsh it's something Walsh was his his name he was a you know pretty notable Catholic historian but he you know you can maybe you could argue this is Catholic prop this is anti- uh anti-reformation propaganda but a lot of the sources I have they kind of like uh they bolster that claim I think um what's this here the Hebrew Bible is more foundational that than Christendom ditch Byzantine come back to actual tradition of well the the trai this is this is what I'm saying the tradition of the apostles is the Septuagent you want to follow the the tradition of the apostles why is the Septuagent not the uh primary uh interpret uh the tradition of your old testament in the Protestant Bible. That's not a The return to the tradition you're talking about is a rabbitic tradition. It's not Christian.
It's rabbitic.
So, no, we're not going to return to that tradition. We were like, we that you want the apostolic tradition, use the text that the apostles used. It was the Septuagent, not the Maseretic. The Maseretic post-dates the apostles.
So why is it that Protestants use a a maseretic rabbitical textual tradition?
You abandon the Greek Septuagent.
Um so yeah, yes, we know that no one's like arguing that the Old Testament was originally written in Greek. We know that it's a it's a matter of a Christian translation or you know a Christian interpretation and translation versus a a rabbitical one. Okay, that's that's what we're talking about here.
Um you know the church fathers like they didn't have this like pressing need to study Hebrew. Uh they had you know it was all like the the apostolic tradition was embedded in the Greek uh textual tradition.
So, you know, again, this is something you don't see this until like, yes, yes, the Latins maintained, you know, Jerome's, you know, the emphasis on Jerome's uh uh Latin Vulgate, right? But you don't see the pendulum swing in such a degree in favor of um the the rabbitical textual tradition until the Reformation. This is a 500year-old uh you know innovation if you want to call it that.
Um so yeah this is that's what we're talking about here. We're talking about these clear shifts that were made. And again you want to dispute this stuff. Go to the sources that I'm referencing.
These are all academic sources. So you don't have to argue against me. I'm just giving you this information. Okay? They can give you a whole list of literature if you want to do a uh you know a reputation of everything I'm saying argue with the scholars. All right.
Um so all right we are yeah so that's the septuage. So yes, when people say that they are correct in that assumption whether they have the uh historical uh kind of like uh backing for it or not that is a I would say correct assumption that had a lot to do with uh you know this this Hebraica veritas you know the emergence of uh Christian Hebraism and that you know kind of setting the precedents for uh Protestant scholarship. Okay, Luther's Hebrew dependency is interesting because you had, you know, again, very kind of paradoxical because he was known as this famous anti-semite, but he also, uh, you know, had no no choice but to consult rabbitic influence, uh, you know, rabbis and and whatnot. I think he did make some efforts to like avoid, you know, the more mystical mystically inclined rabbis, but it's like you can't really do that completely.
Um, so you have um yeah, I mean, look, people reference like the on the Jews and their lies and what they what they always leave out is the fact that he wrote this I think it was the second to last book he wrote in his life. So he wrote this when he was nearing death after he spent his entire life um you know trying to proilitize uh the Jews. So he grew in frustration for obvious reasons. I'm not saying he wasn't justified in his frustration. You spend your whole lifetime you know trying to convert Jews to Christianity uh without doing it by force and it's like I'm sure that's quite exhausting.
Um so so yeah the par very you see Luther kind of I I try to uh draw this out in my in my book how uh Luther is in more than one way very paradoxical um and in yeah in various ways that's one of them okay so uh Zwing yeah I already kind of went over Zwingley um The 1531 Zor Zurich Bible uh which was translated directly from Hebrew with Septuagen and Vulgate consulted to you know varying degrees again um but primarily from the uh from the uh Maseretic text. Um and this was you know the basis of reformed covenant theology.
uh the the study there's a study in just last year called a movable Israel and they called this uh the Zurich Bible the textual seedbed of reformed covenant theology a theology in which the reformed community is rhetorically positioned as a new Israel working from Israel's own scriptures.
So this is why you know even today like I'm not speaking on behalf of all Calvinists. I know that not all Calvinists believe this. I don't know if even you know I I don't know what percentage of them believe this but this is why you know you'll see even today like uh Protestants pushing back or refuting this uh notion that uh the church is Israel right it's like this this has just been embedded in their theology for 500 years um so you have so just to kind of like you know outline where we are here you have Royland who establishes Christian Hebraism and Christian Cabala and then he recommends to his grand nephew Philip Meenan uh who is part of Luther's Wittenberg um Luther's right-hand mand um and and his intellectual partner he drafts the Osberg confession uh teaches Greek and Hebrew and supplies the humanist learning Luther himself does not fully possess and he was also by the way um very interested in uh synretatizing uh spiritual alchemy which is a whole other subject I get into in other videos but um there was all the you know I I so so look this is to demonstrate to you that like I'm trying to take a a an honest approach to this. I could have went the route if I wanted to go super pmic and just be like you know beating over the beating people over the head with this.
There's all this stuff I found about like um you know academic sources too claiming that Luther was potentially a crypto Jew and it's like I'm not even going to go down that road like I don't you know I don't need to open up that can of worms like it doesn't you know it doesn't really to in my opinion it doesn't um really matter because you can see his sentiments on it and you can just look at you know that again that dialectic and that kind of paradoxical approach that he had and it's just like I I don't know that it makes a difference whether or not he was a cryptoJ. I don't know.
Um I mean maybe you can say like oh well the whole you know I think people want like kind of an easy attack and and say something like oh well you know your whole Protestant's whole movement is founded by a cryptojune. It's just like you know dunk just an easy dunk or whatever but it's like it's not that simple. Um maybe you know maybe there's I have to look into that more. I don't know if it's worth looking into, but if anyone's got stuff on that, I'd be interested.
But I don't, you know, I just don't think it's particularly like I think it maybe if you brought that up, it would discredit this uh quite a bit. I think people would not take that seriously if they already don't take seriously the claim that you know there was all this uh Jewish uh you know gnostic kind of influence in the uh you know the reformation. And it's like kind of again hard to express that in a quick phrase like a quick catchphrase kind of thing.
It's like you need to really dig into this history to see that. But uh so you had um you know interestingly a lot of historians argue this that uh you know when you when it comes to the radical reformers now to just make this distinction uh you had you know the radical reformers who the magisterial reformers largely were in opposition to. So you had right away at the onset of the reformation uh this militant uprising this lit you know literal uh military revolt um that was justified by you know all this Judaizing by like all the you know this obsession with the old testament and and you know establishing these kind of old testament style covenant communities um these these calls for violent revolution very similar what you saw in the Hussite revolt 100 years before the reformation Okay. And um and so the one figure uh was was uh Thomas uh who died in uh 19 or sorry 1525, right? So not not long after the reformation.
Uh early follower of Luther. He was Luther's he became Luther's most radical opponent, but he started out like I said as uh his you know his uh assistant. Um and in fact he was radicalized. There's a lot. Look, this is a whole other rabbit hole. It's like there's a whole you could read books upon books just on this. Um, but the uh historians say that um Monster was radicalized on a mission he went on for Luther uh to educate these preachers. I forget which town in Germany, but he was, you know, whatever happened there, he was radicalized by this like, you know, uh revolutionary kind of like uh Judaizing sect of uh Protestants there. And um he he claimed that he had direct inspiration from the Holy Spirit. Okay.
Um, Monster said that all uh All Things in Common, this this book that he I think this is a I don't remember if it's a book or some kind of manuscript that he wrote uh called All Things in Common, which pulls directly from Acts 2 and 4, but is modeled in kind of like a theocratic Old Testament uh you know, communist type community. Um and and so he calls for this violent revolution against the uh princes at the uh battle of Frankenhausen in 1525 uh same year that he died and he's you know there he's captured tortured and executed. So like I said he was kind of a you know unknown figure in history. He kind of got lost in the annals of history until he was revived by um angles in 1850 in a pamphlet that he wrote called the peasant war in Germany and it interprets him as like kind of this uh representative of a he says a representative of a budding proletariat.
Um there's all these apocalyptic influences of of these uh you know both the Anabaptist and the monster revolt.
So those are um kind of at the forefront of that of you know inspiring those movements. Um you had you know Marxist historioggraphy keeps him as this kind of protocommunist saint.
Um there's even uh there's this guy Andrew Drummond who it's a believe he's a communist writer. He uh wrote a book a couple years ago uh a biography on uh Monster called uh the just I think it's just titled the nation and uh this this is like a caution to over secularizing monster. He um he basically attributes him to like a a purely apocalyptic uh religious figure um or I guess you know to I guess he's maybe not a I don't know if he's a communist or not. It's kind of like the opposite of the communist view but uh anyway there's um Carl there's uh Andreas Bo Bowdenstein von Carlstat. So this is another guy uh who was another colleague of Luther at his Wittenberg the you know famously or jokingly titled the you know Luther Sanhedrin right um and he outpaced Luther uh into radicalism while he was hiding in Wartberg. Uh he um he led the uh Wittenberg disturbances as it's called um and was one of the foundational leaders of Protestant iconoclasm at the time.
So I'm going to skip over that part. You had also and then and by the way there's a lot with the monster rebellion because like they I mean they had like there was thousands that were massacred during that. Uh there's still to this day you can see in um where where is it? Uh uh uh light I think in Leiden if you go to to this day there's a church in Leiden I believe. Uh again, correct me if I'm wrong on the location there, but um you can still to this day go to see the uh cage that he was tortured in.
They still have it hanging in that church.
Um so, uh you have all this like, you know, during the monster rebellion because of the apocalyptic nature of it, um you know, you had it coinciding with the Anabaptist revolt. Right. So it's both at the same time both both of these Judaizing revolts. Um you have all these figures emerging at the time like these pseudo kind of prophets. Um iconocclasm is very prominent during that time. you know, they were going into these uh uh churches and just ransacking them uh destroying all of the Christian images, whether they be um you know uh just iconographic depictions, statues, uh even crosses. There's a a famous quote from uh Zwingi that's in uh sorry, I just realized I'm still showing this text here, but I might as well go to it while I have it here. Uh, Zwingley here uh says that uh okay is it here? Yeah. Zingli is the most aggressively iconic classic of all the uh mainline reformers. Uh in his own words and this is quoting from uh from uh Lewis Newman who I believe is citing uh Zwingley directly. He says the Jews do not carry images neither do the Zwinglians or Calvinists. So he's attributing his iconoclasm to uh you know uh Jewish customs, right? So there's this kind of like Judeaic influence of the Protestant iconoclasm in that regard.
Um and then even Yeah. Yeah. And so right right here again even Philip Sha, famous Protestant church historian says uh look at how he words this right. The old order of the worship of worship had to be abolished before the new order could be introduced. The destruction was radical but orderly. The churches of the city were purged of pictures, relics, crucifixes, altars, candles and all ornaments. The fresco a faced and the walls whitewashed so that nothing remained but the bare building to be filled by a worshshiping congregation.
And that's why to this day in most Protestant churches you go to um you're going to see what looks similar to perhaps like a government building.
White walls, you know, very kind of like judicial looking, you know, no decorations.
Uh at the most you'll maybe see a cross behind the pulpit, but it depends the denomination, right? Like if you look at you know all these videos now on at least on my feed on Twitter are emerging of all the it's probably just because of the the current thing discourse and the engagements and stuff but you you know I I always see the um videos of these uh uh uh b what are they independent fundamentalist Baptist I think even just regular Baptist um they have like almost like an aversion to having a cross in their church like that's even cons because they're I mean to their credit they're at least consistent with their icon monocclasm to that degree. Although you can argue that they uh kind of make a you know an icon out of the out of the Bible at the very least. Um but you know they that that goes back to uh you know the uh iconoclasm you see in the in the reformation period. They were toppling down crosses and destroying them because the cross is an icon. It's a they they thought of it as idolatry.
Um even though you know ironically it's like that was that's one of the earliest examples of uh Christian uh icon veneration and and um in the book uh what's what's it Michael Garton and then if you read the Michael Garton book uh early icons that's one of the earliest examples he uses is how the early Christians um kind of adopted this like uh similar to like I think it was a Roman custom of like parading around a trophy.
Uh and the the Christians took on that tradition and used the cross. So it's like that's an act of veneration. You know, we we think of veneration uh or a lot of people, I guess, think of veneration as like specifically like kissing or bowing before the image, right? But veneration is really just honor like it's an honorific uh treatment of the of the image, right?
And so that that is literally what that is. It's, you know, you're honoring the image by exalting it. Um, so to even erect a cross is kind of like an an honorific uh act of veneration to some degree.
Um, so yeah, you start to see this is why I like even though this isn't about specifically Cabala, although I've been able to tie it together a lot more fluently in my book, um, I brought this up in the article and it seems a little bit maybe detached from the rest of the stuff. It's just because I didn't fill in the gaps, but uh this is kind of what I was going for here. How you have this language emerge of like the destruction of the old order, of the old way of worship and and introducing a new way.
like it it's really kind of like depicting how um this is like the end of uh you know the old order of Christ Christianom and now it's it's emerging this new revolutionary spirit of uh of Christianity of a quote Christianity like this new Christianity right um you can see here like the famous uh building storm iconoclasm where they were they were chopping the faces off of these uh saints. I don't know if they're I don't know what saints these are. Probably maybe, you know, some medieval Catholic saints or something. Um and so yeah, and so I'll I'll kind of like divert from the article here because I think maybe you guys are mostly familiar with that. Uh so what I think let me I kind of really grazed over the radical uh the you know the revolution uh the Judaizing revolutions. There's a lot of material on that if you want to read E. Michael Jones uh Jewish revolutionary spirit. He dedicates a whole chapter to the monster revolt and then another the the the chapter after that is on the Anabaptist uh revolution and and it's just like really wild like how much Judaizing was uh you know it really was like justified by all these kind of like Judea Judeaic concepts and uh you know calls to action and stuff but uh let me see here.
Yeah. The So, yeah, the the the Anabaptists were kind of almost like a precursor to the sab uh the the the uh what is it? The uh sab not they were sabotarians, but they were also kind of a precursor to the uh why why am I reme not for uh not remembering how to say it? Um sabotans. Okay. Similar sabotans and sabotarians. Yeah. Uh so sabotarians in regard I mean quite literally Judaizing and Sabbathkeeping right keeping Saturday as the Sabbath that is qu textbook definition of Judaizing so they were like militant about that um you had Andreas Fiser uh Oswald Glite and uh Ger Gard Hassel these were the kind of primary figures behind the uh Anabaptist revolt okay so yeah you can look at the sources on that I'm not going get. Maybe that'll be a whole other stream because there's a lot of stuff on that. But, uh, what I do want to get into, and I've talked about this a bit before, but now that we've kind of got the context of all that stuff, um, let me switch back over to again, I apologize for not a very visually engaging uh, presentation here, but hopefully you guys are used to this at this point. More of an audio thing, I guess. Um there's uh let's pull up uh is it not Kilture? Um Croner.
Oh, you know, actually I want to pull up uh Elizabeth Einstein. I've talked about this book before. I've posted about it on Substack.
Invaluable resource that I have. I have the physical copy of this, but uh this is the book Printing Press as an Agent of Change.
Ties a bit into what I'm talking about here.
Um, and so this is very I mean, look, there's been scholars that have argued against some of this, but uh, she she had a really great expansive knowledge of, uh, how the esoteric traditions relate to this stuff. But, uh, because you can see she's referencing here Francis Yates.
Francis Yates compares the elevation of the magician to that of the artist in a matter that suggests how the acquisition of letters and learning affected both.
So kind of like right kind of um referencing this whole emphasis on like the on like this uh presupposition of a ontological power that the uh you know the letters have like the the acquisition of like uh all this kind of uh word mysticism.
Um have you have you read the life the life of the child martyr Gabriel? Oh Gabriel of Beoltock. Yes. Uh mentions black Jews cultur. Yes, I have. I I I'm trying to remember if I wrote something on him or maybe it was just a thread. I don't know if I published an article, but yes, I'm familiar with uh St. Gabriel of Beolto. St. Gabriel, pray for us.
Um yeah, but it's like u I think it even says in the syninnoxian it's like there there's there's varying degrees of detail that that the accounts uh from the lives of the saints uh disclose about that martyrdom because of the implications very controversial obviously because it involves uh you know ritual murder it you know that kind of details that there was this blood ritual right it's like what's going on there why are they draining the blood of this child on a on a Jewish uh you know holiday. I think it was on Purum. Wasn't that a wasn't that a Purum martyrdom? I believe um so yeah uh very spicy one but it is there in the lives of the saints. Uh I think I'm trying to remember what what had the most detailed account of that.
There was there was one online, but I think it may be in the in the uh I have a seven volume uh you know physical copies of the Synxarian that I think I might have read more details on it there because they don't they don't hold back in that one. That's uh that was published on Mount Aos.
Yeah, it's during what? Yeah, I believe it was during uh Purum um which was you know more in more recent history that was when the uh that was when Israel started bombing Iran. It was like during that same feast. So, it's, you know, kind of a notorious uh I think we joked on on the last stream with Conrad about, you know, I said something like, "Oh, you should you should add add Jewish holidays to your calendar so you can know when the next SCOP is coming and you can be prepared for it in advance."
Um, so yeah, so Elizabeth Einstein, this text was uh really valuable for me. Uh, look at all these. I'm just going to go through some of these quotes here.
printing made it possible to dispense with the use of images for monom pneummonic purposes and thus reinforced iconoclassic tendencies already present among Christians. Well, really talking about Protestants there. Um, successive editions of Calvin's institute elaborated on the need to observe the second commandment. Okay, there's Yeah. Uh the favorite text of the defenders of images was the dictim of Gregory the Great that statutes served as uh the books to the illiterate.
Although Calvin's scornful dismissal of this dictim made no mention of printing, the new medium did underline or underly the Calvinist assumption that the illiterate should not be given graven images but should be taught to read.
Okay. Okay. So there's another radical shift that you see where you know for 1500 years prior uh this this was how Christians learned and were catechized into the faith. It was primarily through and especially when it comes to the illiterate peasantry which is you know large majority of Christians. Um they were they were taught the faith through you know hear well you know hearing the hearing the scriptures but also uh visually and like there was multiple senses involved with it because you know as as we say today uh in orthodoxy come and see. There's a reason for that. It's like the best way you can have a direct encounter with the gospel uh today is by attending the divine liturgy because it's sensory, right? It has literally the smells and bells, right? You smell the incense. You are in every direction you look, you're surrounded with the whole history of the gospel, the fullness of the faith in depicted in the divine images. Um you're hearing the, you know, the the the scriptures being chanted and the uh the hymns being sang.
Right. Um you have the the taste with the you know the the tasting of the of the body of Christ. Right. So it's like all the senses are involved. Right. Um but but then you have this radical shift where you see here like Calvin for example uh Luther was doing the same where they put this great emphasis on uh literacy and how well you know do not give do not give um illiterate people uh great quote graven images he means Christian you know icons uh but instead teach them to read like they should just learn how to read first and then you know a whole other aspect of that is like not only learn how read. But then there's this embedded assumption that they're going to by just by learning to read, they're going to understand how to interpret the entire Bible uh just by reading it as if it interprets itself, right?
Um and so this was a huge turn like this was unprecedented obviously like we all we all kind of like know that about about the uh reformation that you know it it became kind of this new approach to like it it has this kind of underlying presupposition that literacy is necessary uh if if you're going to say that the primary work of the of the Christian is to read in you know read the Bible Bible and gain the knowledge of salvation through a direct encounter with the uh you know the printed word.
Well, that presupposes like that lit not not just literacy again more than just literacy like first literacy at the very least but then it presupposes that they're all going to come to this kind of like unified uh you know interpretation of the scriptures right which obviously you don't see that even at the onset of the reformation. there's no uniformity whatsoever even among uh core do you know core doctrines and dogmas um from okay and then this is an interesting quote in this light it may seem plausible to suggest that printing fostered a movement from image culture to word culture a movement which has more com uh compatible with protestant bibl biblatry so worshiping of the bible and pamphleteing and with Baroque statues and paintings sponsored by posttridentine Catholic Church. So she calls it a cultural metamorphosis in that regard.
For one thing, the graven image became more rather than less ubiquitous after the establishment of print shops throughout Western Europe. For another thing, Protestant propaganda exploited printed image uh no less than printed word, as numerous caricatures and cartoons may suggest.
Um, so you see this replacement of, you know, there's what what uh Croner calls the the the linguistification of the sacred. Now, this is where it gets really interesting.
Um, I'll cite a few more quotations here from uh Ein Eisenstein while I'm here.
And if you're wondering about that name, I don't know. Uh, go do an early life check if that matters. But you know for this purpose like you know it's like I'm already consulting these Jewish sources.
So um this this was a great quote here.
Unlike the white cli whiteclifite okay so the followers of whitecliffe and waldenian heresies lutheranism was the first child of the printed book and through this vehicle Luther was made to make or was able to make exact standardized and in ineradicable impressions on the mind of Europe for the first time in human history a great reading public judged the validity of revolutionary ideas through a mass medium which used the vernacular languages together with the arts of journalists and the cartoons.
Um and so you know in in uh in many ways for also for the first time in human history what you had with the uh emergence of print culture was that these heresies were now uh typographically fixed into the you know the mind of Europe essentially.
So you had the mass dissemination of these heresies that in the past, you know, would be settled through a council or something like they'd be squashed in a way that it would it would uh delegitimize them from from spreading uh from spreading further. And that's not to say that, you know, for example, like the Aryan heresy was stopped in its tracks like completely, right? But you know, you you had it basically in spreading in a way that it was limited because it was all word of mouth at the time. But with the onv the printing press now, you had uh more of like a permanent uh installing of these heresies in in the textual form. And there was nothing anyone could do to stop it.
and it was disseminated alongside you know the the Bible and all these um lexicons and and uh gram you know grammarss and stuff right and and with you know also with the cabala and talmud and all that uh so that I think is an important point to make is that uh that that's like what in in many ways what enabled this Protestant revolution to spread to the degree that we have today where you know this is why I call it the most uh the the the the longest ongoing revolution in in history if you look at it that way. How like this started as a revolution and it's still going and and you know uh accelerating to this day.
Now, you know, if you want to get into more modern stuff, it's like I I've I've said before that similar to what Eisenstein's arguing here is that Protestantism was birthed by a technology that is, you know, namely Gutenberg's printing press and it will be it will be destroyed by technology which is AI which we're seeing start to happen now. um as you know as as we're seeing like Protestants consulting AI like for debates and um you know people finding just from like asking AI basic historical questions about uh church history that you know it doesn't align with what they've been taught things like that I'm not saying you know I I I don't promote the use of AI to uh quote you know awaken the masses or anything but as as more people are um uh you know being confronted with history. They're you know doing these uh inquiries into uh you know with the chat bots to try to uh learn more about uh the the origins of these things. But um is this a PDF reader you're using? What is the Oh yeah, no problem. Uh no, this is called Zotterero. It's uh I use this for uh it's it's a reference manager. I use this for all my my PDFs. It like stores the uh it stores all of your highlights and your notes together. Um it's free and open source. So uh I always love to support free and open source software. And this is legitimately like the best uh reference manager. Uh very popular in uh academia I believe. Uh it integrates with a lot of other softwares too. like if you use Word or uh Obsidian uh I I use this with Emacs like there's a ton of different um writing softwares across various platforms that you can integrate this with for citations if you you know if you write um but yeah I mean even just for you know reading and storing highlights doing cross references uh you can tag make custom libraries and you know organize all of your uh PDFs with this software. It's pretty great.
Uh yo, Allan, thank you. Oh, thank you for the 10 $10. Um source source is Elizabeth Eisenstein.
Uh the book is called uh the um what is this called? The uh printing press as an agent of change.
Thank you for the $10, man. I really appreciate that. Thank you for all the support. Yes, I did become a uh Emacs user. Uh actually pretty recently I went down the Emacs rabbit hole. I always perceived it as like this software that you know you see all the memes about like how it how it gives you carpal tunnel and it'll like make you have a crooked pinky which is ridiculous cuz like you can just assign the control key to caps lock instead and then that resolves that whole issue. But uh I was always kind of scared of it because I was like that seems really primitive and like I don't understand why people use it. Um, but I'm using it for to write my book. I've been bouncing around a lot of different softwares.
I went from Obsidian to um Scriber to Word, back to Scriber, back to Obsidian.
And I was just like, I'm tired of this, man. It's like a lot of work to import everything and to reformat all the citations. I want a permanent solution that, you know, I can just use for the rest of my life. It's not going anywhere, right? and I settled on uh Emacs.
So quite a steep learning curve that's adding a whole other layer of uh difficulty for this work I'm doing because I have to I'm not only like writing this book that I feel at many time many times uh you know weigh in over my head on this but also uh using a 40-year-old piece of software uh to you know that has like an exorbitant amount of uh hotkeys that you know it's it's like not made for people that use a mouse. Um I'm you, you know, I'm using this very, you know, difficult to learn software to write it with. But, uh, in many cases, it's been, you know, it it's been really kind of, uh, streamlining things as I'm learning to get better with it. But, yeah, that's just a people are I'm I'm losing people here talking about Emacs.
Uh, it's a very nerdy thing, but um, yeah. And then okay and you see all this discourse about Luther and how he perceives the printing press very similar to what I was saying earlier about how uh through towards the middle of the 16th century you see a very prominent kind of sentiment among uh various coalistic rabbis that are uh viewing the printing press as this machinery of ton. You see that Luther kind of e echoes a similar sentiment.
Um Eisenstein says here Luther himself described printing as God's highest and extreme extremist act of grace whereby the business of the gospel is driven forward. So, same exact sentiment as the way that the um you know the cobalistic Jews had all these divine like perceived to be divine mandates uh to disseminate Cabala to bring about the restoration of the world uh in the you know and and also with this great apocalyptic urgency and so the same thing here it was typical of the Protestant outlook that he also regarded it as the last flame before the extinction of the world. So this all came about like that you have I've said this before you have to understand the reformation in light of the apocalyptic urgency that sparked it.
Um this is what like I mean you have to understand it that way that this is kind of what like uh framed the whole like um urgency to get the bi you know get the Bible translated to get it out there to to publish it to spread the gospel like they saw the printing press as finally like we're like we're alive at this time where this has been made possible now like we were never able to do this before and now we can just spread the gospel to the masses. Um, and you know, a a point that I argue about Protestantism, it's not a conventional uh kind of apologetic uh argument or anything like that, but um, and I know that it's like, you know, it's kind of there there's nuance to this, but this bothered me even as a Protestant.
It's like, how are you going to say that this whole thing was dependent upon a technology that wasn't invented until the late 15th century?
That's not to say that solos scriptorerra is dependent on the printing press but uh you know it was kind of like inconceivable the concept of solos scriptorerra uh prior to the printing press like not not in the sense that like I want to be careful here to not conflate solar scriptorra with solo scriptor. I know the Protestants uh get all uh uptight about that, but um not in the regard that like this that scripture was the highest authority for doctrine and Christian practice like how Luther kind of uh defined it, but in the sense that uh in the practical application of it, right? Because like before the onset of the printing press, before it was uh it was a possibility for every uh Christian to get their hands on their own printed version of the Bible. Uh how did you even go like so let let's assume solos scriptor is true. How did you even go to receive teachings for from the scriptures? Like where did you go to receive those teachings?
who were uh considered uh the you know the Protestants prior to the the reformation. Of course you had these kind of pockets of like uh revolutionary uh movements such as the Hussesites and whatnot the these kind of like perceived like prototestant types but like you know largely like who was teaching the Bible is like you had to go to the Catholic Church or the Orthodox Church to to uh receive those teachings, right?
If you didn't read and you couldn't get your hands on a printed Bible, you had to go to the place where it was taught, which was at the churches. You had to get catechized. You had to go through the whole like kind of traditional process, right? Um, so it was kind of like my point in that is that it was it was like pragmatically it was like kind of not something you would have conceived of uh of being like a primary doctrine of of a of a movement, right?
like, oh, you know, not only is the Bible um the the sole authority, but also, you know, it it it should be readily available and accessible for every Christian to get their hands on it and um do their own kind of like private study of it. Like that whole notion was not even possible without the printing press. You couldn't even do that. That was not there just simply not a possibility unless you were um you know in the higher echelons of society uh and were not only literate but had access to uh you know the the the academic kind of uh scholastic resources that were needed for that uh or you were you know a monk or something which kind of had the same uh the same assumption. Um so uh so yeah that's why that's where that kind of comes from. It's like that that's where that sentiment comes from that Eisenstein's referencing here that you know print technology what made made the reformation possible that Lutheranism was the first religion that was born of a of a uh technology right so fully dependent on this new mass medium so you know interestingly what you see uh emerge from this uh you know from this kind of new uh presupposition You have the this kind of notion of like cosmic redemption through mass print.
You have cosmic salv or you have uh mass spreading of salvation through people being able to access the Bible and interpret it for themselves. Uh so both the Jewish and Protestant world kind of intersecting to in their in that uh regard. And then um you know this this notion of the linguistification of the sacred as uh cro as uh croner calls it which uh let me pull up that text now.
Um this is called uh this book is called uh the reformation of the image.
Fantastic book.
Um this is it here.
Joseph Leo Corner.
Uh, and so here he here he says kind of what I was just saying here. Before the reformation, the sacred had been constituted by material, social and institutional divisions that cordoned it from ordinary life. With the advent of a word religion which linguistified the sacred as a set of belief statements, the contents of faith were opened to everyone always and everywhere. Uh soon however new divisions rose around the beliefs themselves which made them hermeneutically offlimits to the minds of respons of the minds responsible for holding them. Okay. So kind of like a a similar uh idea that he's echoing here. But I I was fascinated by this this uh term that he that he gave it. I don't know if this is his term or not, but the linguistification of the sacred uh in this text he goes into these details about um how exactly that that occurred this linguist linguistification of the sacred as he calls it where um you know as he was saying uh as he was saying here the um the advent of a word religion. So this notion of a word religion, he really illustrates in this book what he means by that if you don't already know like if you just by reading that word religion if you're like ah that's a great like phrase to encompass the Protestant religion a word religion he illustrates this in a way that was like kind of shocking to me like I didn't know any of this stuff about the reformation um and how and this all relates here I think this kind of is like um how everything that I was mentioning you you start to see it culminate here.
Uh well, you you really I mean it's hard to say culminates, but like a lot of the stuff we're talking about like it really it really intersects here and starts to emerge in kind of a shocking way is what I'm trying to say. Um so you see quite literally the replacement of Christian icons with text. Text becomes the new medium in which to communicate the gospel.
Um and it it's it's emphasized and prioritized just as the Maseretic text was was uh you know elevated over the Septuagent. You have the uh the tech the text itself replaces uh in probably a more drastic way than the Maseretic replace the Septuagent replaces the uh tradition of Christian icons to communicate the fullness of the faith. Okay. And that comes in a very violent way as we covered with the uh violent econocclasm, the gutting of the literal gutting of these uh churches of anything that depicts the sacred uh removing it, you know, chalicees, statues, everything like whatever it was. It was just completely gutted so that it was just the bare bones of this uh you know uh whitewashed uh uh remains of a church, right?
And um and so what happened was you see uh pretty immediately after iconoclasm uh emerged it didn't it didn't eliminate the sacred image it just simply relocated it to uh to the letters themselves like to the text. Okay. So again you see that kind of uh similar uh notion of like this ontological power of words that the cobbalists had attributed to language right um and being bound to solos scriptorra the um the protestants kind of like elevated the biblical text itself to this sacramental status like this kind of pseudo sacramental status as a mediator between God and humanity rather and uh the sacraments, right? And it's not again, it's not to say that this that the uh all the, you know, the Lutheran, right? They we know that the Lutheran didn't like abolish the sacraments.
They, you know, they still upheld like uh you know, the Eucharist and and baptism and all that, but it's just like there was this emphasis that that uh was prioritized. That's what I'm trying to say. Um, and you know, this is another thing I've talked about before that I I'm fascinated with like I I've never seen anyone talk about this in a way that was communicated in the various re resource materials that I have. Um but another shift that you see occur uh in this kind of like onlogical uh assumption of or this this assumption that these word that the words in the text have like this onlogical uh importance or something um is is within the redefining of the of the term word of God. Not not I want to be careful to not say redefining but you see this um increased emphasis by the reformers uh on the printed text itself as the word of God rather than the person of Jesus Christ the incarnate logos.
Um and it's not to say that the reformers didn't also view uh Christ as the word of God. Okay? And it's not to say that the uh the church fathers didn't also view the scriptures as the word of God. What I'm referring to is this shift in emphasis. Okay? Again, similar to like there's nuance to this, but it's similar to uh everything I just said that the replacement of the icons with with the text, the uh replacement of the Maseretic with the the replacement of the ma the Septuagent with the Maseretic, right? Um this was another uh emphasis I found uh that was uh you know that was placed on how like the the kind of like metaphysical uh idea of like the text itself having this you know again ontological power right how there is now this in increased emphasis on the word of God being designated to the text itself and you see that today obviously like when Protestants when when a Protestant is talking about the word of God, like I I don't know, uh let let's say like 49 out of 50 times they're talking about the the Bible. And I'm maybe even being generous with that, but like there there's it it's like an overwhelming amount of times that that that term is referenced, the word of God. It's like they're usually talking about the Bible, the the tech the uh printed text of the Bible, right? And we saw this recently like with um that debate that Jay Dyer had with uh that that uh IBF guy that that Baptist who like I think he was a King James only uh who like he Jay kind of cornered him and got him to like accidentally insinuate that he believed he he might have even straight up said it. I don't remember that he believed that the Bible was uncreated.
That's kind of where that notion comes from. Like it's like how interesting is that that they not only they shift the the emphasis on terminology from the word of God from from uh the the logos the incarnate Christ to the uh textual kind of incarnation of uh you know the the uh written word or the the uh the gospel message itself. Um, but they also kind of apply the same ontology of uh of Christ like as as uh being um uncreated, right? It's like now that applies also to the uh to the Bible. And I'm not saying that all Protestants believe that, but it's just interesting that you see that that shift in emphasis on like this kind of language again, this linguistification of the sacred where it's like now you're using like there's there's not only an elevation of the text itself. And we're going to see how that happens quite literally. Um but but also in like the you know this is kind of you can argue this is like where you see the word concept fallacies start to emerge where it's like now they're redefining these terms uh to have uh you know to take extra importance on on a thing that they once you know that they that they previously you know didn't emphasize. I'm trying to be careful with my wording here to not say it was like there was a total replacement okay cuz that wouldn't be fair. But um you know again you can just see this today how it's always the word of God is the is the uh the the text of the Bible according to Protestants they it's like almost never referred to the logos the incarnate Christ.
Um so so um what you see is there there's like a really interestingly um you start to see actually how that manifests materially and and Croner argues in here. Um let me see if I can find it because I didn't have it highlighted for some reason.
Uh, one sec.
Uh, oh, thank you for the punish world gig. Thank you. A whirly gig. I always get your name wrong. Punished whirly gig. Thank you for the five man. I appreciate that. Uh, so many similarities with Islam too. Both uh, the iconoclasm and treating the Bible in a way that Muslims treat the Quran.
Yeah, there I was actually about to read I was about to read a quote uh in relation to that. Um but I I just did the search and I lost it. Hang on a sec.
So this is what I wanted to show.
Do you ever do you guys ever hear these text kernels that Luther used? This is really interesting. Look at all the uh references to this. 18 references.
Um, let's start the first one. Let's see.
Okay, I think this is what I was looking for.
So he gives all these examples of early Lutheran churches that like I said after they were completely gutted uh of all the Christian imagery of any kind of semblance of like uh it it being a church in the past it's like they just you know had a total renovation and whitewalled these churches. Um what they did was replace uh in some cases, not in all cases, there's like just you know some some prime examples of this that he that he gives, but um quite literally replacing the images with with these uh with uh text textual inscriptions of of the scriptures on the walls on the altars, right? they start to like make all these like um uh textual written symbols of uh of the um of the scriptures. Okay.
Almost like uh live, laugh, love. It's like you again interesting. I draw a lot of like parallels. that I wouldn't like argue in a a kind of like academics way, but like you know, you can you know how you can like kind of tell if someone's a Protestant if you're in their house for example or you see them maybe like on a webcam and you can see in the background instead of an icon they have like a Bible verse on a uh you know on an image like a framed kind of like uh uh picture or something but it's just text and it's like a a Bible verse. It's like you see that today. This this happened at the like during Luther's lifetime. The the Lutheran were going in these churches and just like renovating them and replacing the Christian images with with uh inscriptions of the scripture of with just text. Okay. So, you went in there once before when you you could be a child and and be completely illiterate and you can get the full uh the fullness of the Christian faith by just simply gazing upon the icons. Um, and that was just now replaced with like you had to be able to read. Sorry, but you want to like know what that uh inscription is about. You have to be able to read it and then also parse uh what it what it means in the in the full context of the Bible, right?
Um and so you see this in um you know he's talking about Luther's um text kernels where there's still uh there's certain printed uh text that's in bold right uh according to Luther they are s they are special because somehow in comparison with the rest of scripture with l which Luther ruled was also all always perfectly clear they more clearly and unequivocally pointed to Christ. Um, so he so he's talking about how like Luther to highlight whenever it was talking uh directly about Christ, he would make the text bold. It's like is that is there anything wrong with that? Well, I mean assuming he was correct in every case with that, it's like maybe that was fine. But the point is that, you know, you had this like new kind of standard where um there was like these text kernels that uh were that were embedded in the text itself in the printed uh Bibles.
Um thank you for the another $5 from Perifrey Allen. Thank you, brother. Uh framed dollar bill at the Chinese restaurant. Yeah. Yeah. Yeah. Um let me let me catch up on a few uh chats here.
Uh 99.9% of people who call themselves Protestant or not are not really even Protestant.
Ah the yeah the no true Protestant uh fallacy. They're trying to clean onto the Roman church to things that they like then reinterpreting the Bible going backward. Okay. Well, I mean, you know, I don't I you'd have to kind of draw that out a little more. I don't know what you mean by that. 99.99% of the So who's a real Protestant then?
It's like prot. It's in the name Protestant protest. It's like they they're all in a sense uh you know protesting against Rome.
Um the issue I have with most mainstream Protestantism is that they don't start at the beginning of the Bible, develop a Jewish understanding, then work their way forward. Okay. Well, you know, we're kind of seeing the fruits of uh starting with a at least a rabbitic Jewish understanding and then working from there.
You know, the the the the Christian tradition starts with the apostles. So, we start there. We don't start with like Judaism.
Um Munster is a is a very peaceful protest.
Calvin News Network. Yeah.
Yeah. Yeah. It's a very Yeah. Very peaceful protest. Yeah. Um so yeah, I'm I'm very interested in this idea. So here he shows like some images, these text kernels, right? Like this is what they replaced icons with. It's just all word slop, right? And I'm not saying that to say like oh like it's scripture, okay? So, I'm not saying that the scripture is slop, but it's like, you know, we start to see the beginnings of of prop slop right away. It's like, oh, all this word stuff. It's like, oh, you got to read. It's it's almost like it reminds me of the uh the the leftist meme where it's all these words. It's like, just, dude, just what is the the point you're trying to make? Give me a picture, right? I'm I'm Communicate this message to me like I'm I should be able to look at an image and understand what what message you're trying to convey. But now the new medium is text. So it's like all this word slop all over the place. It's just all words and all text everywhere. So you can't even just quickly gaze upon um you know it does you know to be fair look you can see Christ on the cross there. There's there are people. So it's not like a total abolition of icons but it's like all surrounded with words.
There's uh inscript inscribed uh words here. There's inscribed words here.
Right? So again, I'm not saying this notion of like having words like we have words on our icons. It's not there's nothing wrong with that. I'm talking specifically about the shift in emphasis and uh becomes the words become more prominent than the images and in many cases they just totally replace the images. Okay, that's a just trying to be nuanced here, not like to talk about this in a way that it's like, oh, well, look at these these Orthodox icons. They have words on them. Of course, okay, we're not saying that there, you know, don't use words on icons. Okay, I'm not saying that. Um, but you know what's interesting? I mean, look at look at this one. Look at this.
So, yes, Christ is in the center. He's it's an it's a technically an icon of Christ. He's on the cross, but it's like surrounded by I mean it's a whole passage. It's a whole biblical passage.
You just don't see that on orthodox icons. A whole entire passage of scripture like that because it's like it's supposed to be conveyed in the image itself.
Um thank you another $5 from Perify. Thank you, man, for all the support tonight.
our resident uh our resident uh Asian uh of of these people and groups you are researching, do you feel special love or um or sympathy for any group in particular?
Like favorite prop groups historically?
That's a good question. I, you know, honestly, I actually sympathize the most with the um the more esoterically inclined Protestants like like the ones that were actually condemned as like uh heretical uh Lutheran like the you know I've covered before in my streams on um uh the the the trend of alchemy and the Protestant Reformation. Those guys I actually sympathize with and it's for the reason that they were seeking to fill uh a spiritual and metaphysical void that Luther had left uh in Protestant theology. So they were mystically inclined and like they had this, you know, the this rightful and justifiable desire to um recapture the the you know to remystify the Christian faith because it had been so far removed from the uh mystical theology of the of the Eastern Orthodox Church, right? So they, you know, they had a genuine desire to do that. They filled it with withnosticism, but they were, you know, like they they they kind of had a a a I was sympathetic. What I'm trying to say is I'm sympathetic with their um what led them there, not with their the conclusion that it led to, but uh if that makes sense. Yes, I I do sympathize with those figures I think probably the most.
um the more I learn about the let's call them confessional small o orthodox Lutheran you know they had some stuff that um you know in comparison to the other Protestant sects that they were you know at least still maintaining the uh veneration of uh the theotocos to a degree um you know they weren't total iconoclasts right they still uh um maintain the real presence in the Eucharist. So, it's like I have respect for that.
Um hard to say I sympathize with it, but I have respect for it. Definitely in comparison to other Protestant sects, uh Calvinists I have no sympathy or respect for. Uh any of the iconoclastic sects, it's like they could uh you know, I respect them as much as I do an Aryan, which is zero. I have ne negative respect for them. Actually, I would disrespect them. Um, so yeah. Um, uh, what's this about? Oh, did I miss a comment here? I never made that connection as uh, what did John Oh, hey John.
Um, yeah. Is this is this what you're referring to? I think we're going back to images now that the kids are no longer able to read. Yeah. I mean, look, this this is what I this is what I'm saying. It's like there was that was that whole aspect was gone largely like children not forget forget illiterate adults but like children who who were even you know like if they had the privilege to learn to read um children were not able to now uh be taught and catechized uh the the you know the fullness of the faith. It's like that was just kind of like oh well you got to learn to read first and then we could teach you the Bible.
um the the kind of there was there was kind of an abolition of catechism like to a large degree. So that too that had a huge uh impact. Um so yeah with like with the uh what with the al what the spiritual alchemist saw it was to like kind of replace all that stuff that had been uh removed like you know justification by um faith alone like the the Lutheran sotiology played a huge role in that like cuz that was what that was what um that was the void they were seeking to fill uh spiritually and metaphysically was like to uh understand and and kind of conceptualize the mechanism uh the the metaphysical mechanism in which this this process of rebirth uh occurs right so that's what justified like all the spiritual alchemy that that flooded in during Luther's lifetime um every major reformed movement of Christianity in history has further deemphasized the pagan elements and emphasized the more Judean aspects yep uh mystery writes uh image is adult. Oh.
Oh, you're Oh, you're going down that route. Oh, no. Well, that's uh you were you were right. You were right um at first, but then the conclusion you led to is a little like images, idol. Yeah, I don't know about that. Heroes, saints, all I'm not sure. I'm trying to parse what you're saying there. I'm not Whatever. Maybe I Maybe I'm reading.
Maybe I'm I I probably am.
Um okay, let me uh move on here because I'm I'm getting confused by the chats.
Uh so yeah this whole thing about you know the text kernels the writing inscriptions on the wall there's something I didn't I don't have it highlighted here but I mean look at this weird like father Saraphim Rose talks about this like how the iconography is just like totally innovative. I mean you see this during the uh Renaissance like the Catholics started to do this with in the Renaissance. You see it's really different like departure from the iconographic tradition. Like what is going on here?
This is uh Lucas Cran Cranic uh the Elder at the crucifixion on his horse.
He's like there on Goltha like what is what is this? It's just completely fantastical.
Um, so these guys start to kind of like write themselves into the iconography which is really telling.
Yeah, this is a really interesting book.
Um, and this is Yeah, this is interesting here. reared as a Lutheran and launching his academic career with a study of positive religion, Hegel was steeped in a in a Christian dog dogmatics of the word before him during the three centuries of bloody confessional conflict that ravaged Germany. Lutheran theologians wrestled centrally with the power and frailty of verbal testimony.
In their view, God's word transmits only Christ. Yet Christ and him and with him is uh his external transmissions are not what they seem. This man whom the centurion beheld manifested the son of God not just poorly but altogether negatively as we've seen. Okay, so maybe a little out of context there, but um more images here.
very new style of uh I I mean kind of more in line I would say with like Renaissance uh iconography but you know you just start to see this new kind of iconography emerge. What I wanted to read I'm getting a little sidetracked here but what I wanted to uh read from with this text in particular is um I'm trying to find it in my notes here. Okay, here. Um so another another paradoxical uh uh view of Luther was his both tolerance of uh iconoclasm and his his uh condemnation of it.
Right? So it there was more there was a little nuance to Luther's position because he didn't like take a negative approach.
Um he tolerated it but he also was very uh cautious of it and he warned Lutheran to be very like yeah be very cautious with their use of icons. He had this idea of um you know uh inner inner idolatry that you know he he correctly kind of like identified idolatry as something that occurs from within. So it's like you know a lot of uh modern Protestants they might view like they they look at um orthodox icons and and how we uh venerate them and they say oh you're worshiping that image like you're you're worship directed towards God and you're worshiping this piece of wood.
like they don't obviously they don't understand how it works but um they you know they'll view that as idolatry in this in the very like archaic sense of like idols are are only um these physical uh statues or depictions of uh an entity uh you know of a god or you know a deity or something right um and and so Luther you know it's a very I think it's a good teaching that Luther has where it's like well idolatry is a disposition of the heart which he's correct about.
Okay. So that in that in that regard you could bow before an image and it it depends on where your um worship is being directed. Is it being direct? Are you actually worshiping that piece of wood? Are you worshiping the uh the depiction of it or is your worship being uh transmitted through the icon and and directed only to God? Right? There's like all these, you know, potential things it could be, right? Uh but so it's like a very kind of uh view to just say like oh that simple action of like bowing before a person or a thing is in itself an act of idolatry.
Um so so Luther did have you know that sense of it but he was also very um you know uh he was operating within this paradox of uh like this dialectical tension between negative iconocclasm and like a positive uh linguistification which resulted in the replacement of images with the biblical text like we saw in those uh examples here right like this. So, not a total replacement, but like you know what's more prominent here, the text? Like what's occupying more space? Let's look at it that way. What occupies more space in this image, Christ on the cross or the all the words that are here that you have to read?
You know, that's the point. Um, same here. It's like the most of the space that's occupied is uh words.
Um this is an exception. I mean look, I'm not going to analyze every one of these, but this is a Lutheran this is a Lutheran icon.
So yeah, the point here is like yeah, there was this uh dialectical kind of approach that he had like many things for Luther. Uh and so there was this intense pressure to remove all these idolatry quote idolatrous images of um you know the the theotocos right because these were Catholic churches. Um and in one example I think this is maybe the earliest example this was in 1525 at the stra at the Strawburg Cathedral.
Let me see if I can find this in the text and I'll read directly from it.
Okay. So, here you can see the Lutheran altar. So, this is um a woodcut. A lot of these were just wood cuts.
Uh is this what I'm looking for?
Oh, there's a lot. Okay, hang on. Let's see if we can find I'm I'm trying to locate this quote that I have. Okay, here I'll do this.
Uh, I'll do this here. Give me one sec.
Sorry, guys.
I copied the wrong thing. Uh, Lutheran crucifix both. Okay.
Okay. Here's what I wanted to quote. The Lutheran crucifix is both an icon and an iconocclasm.
It does not simply restore reactively sacred pictures to a cleansed church. It maintains itself in a state of remove, asserting by visual means that what it shows is elsewhere and invisible. Yet at the same time, it dialectically cancels its appearance. It also stubbornly stands there. I have learned to call this mix of having images and having done with images iconoclash. Oh, that's a good term. This guy's great with words.
Um, oh, thank you for another $5 from punished whirly gig. Thank you, brother.
Um, according to their logic, if they do the pledge of allegiance, they're worshiping the American. Yeah, exact.
Yeah, that's the classic uh example of that. And if you're consistent with that position, you'll say, well, that's idolatry, too. So, at least, you know, I I give credit to, like I was saying before, I almost like will give more credit to the iconic class that are like at least attempting to be consistent across the board with their iconoclasm.
I don't think they actually are, but they at least are, you know, they think they're making that effort. Um, and who knows how honest they're being.
It's like, "Oh, dude, you're gonna tell me you're the only one at like some kind of patriotic event where you're not putting your hand on your heart. You're sitting down in protest to to the uh saluting of the American flag. You're telling me that you're that guy?" Okay.
Um, yeah, thank you for referencing that uh uh user jury. Yeah, I do have that text that I I think I mentioned it in the beginning. That is a great text. Uh Kenneth Austin.
Yep, I have that one here.
Jews in the Reformation.
This is a fantastic text. Yep. I have a bunch of highlights here uh on Christian Hebraica that we were talking about earlier.
He's got Yeah, he's got really good statistics in here that I was trying to uh recall earlier, but I'm terrible with statistics.
And here's a reference to what I was saying earlier about St. Augustine and his opposition to I believe that's what this is. Yeah, St. Augustine's opposition to the primacy of the uh Maseretic text over the Septuagent.
Yeah, this is another great book. Um, but here's what Yeah, this is what I want. I I think I finished that quote.
So, another one here is about um Okay, I'm not going to be able to find this. I'll just read it because I already have it here, but uh yeah, we talked about this church in the cathedral in Strawburg. Okay. That they replaced the anc icons of um so they replaced an icon of the Virgin Mary. Uh and they replaced it with a blue tablet inscribed with the words Gloria and Excelsus Deo. So it's a look again it's not like the words they're using the phrases they're using or like there's anything like you know uh uh like improper about I mean it's it's it's the uh usage of it's how they were what they were doing the replacement of the images with the words. It's not like there's anything wrong with uh Bible verses, right? It's not what we're saying. It's just that they replaced the bi the they replaced the images with Bible verses with literal textual Bible verses. Um in another instance during March of 1529, parishioners of old St. Peter's Church in Strawburg carried out this new hallmark reformation aesthetic uh when they covered the church with uh uh church walls with writing in the place of images and saints. So you start to see literal replacement of the icons with inscriptions of um uh biblical passages on the walls like literally writing on the walls. Um and then throughout the 1530s this continued uh the church interiors throughout Protestant lands were saturated with the textual icons of the Protestants new world uh new word religion. And so this turned um you know I'm giving you again I'm giving you guys the I'm I'm kind of reading from my own writing here. I'm I'm trying to mix it up a little bit.
I'm reading a lot from my own writing in my yet to be published book. So thank you for all the um support because I was very hesitant to uh put this out there publicly but it you know um here we are.
Uh so this effectively turned these buildings into these giant like the the church buildings into giant inhabited books that you go inside and instead of you know again getting the uh visual depictions in iconographic form you're now having to read the walls like a like a big Bible. Okay, literally turning it into a big Bible that you have to read the walls.
Um, and so this was a systematic replacement of images with wall-to-wall scripture.
And it wasn't limited to Lutheran churches either. You see this throughout uh Calvinist and Zwingian territories uh as uh Croner notes in the reformation of the image.
Um and then you know interestingly Royland explicitly stated this is kind of a famous uh uh uh uh statement from Royland who said um he was referring to the cobalistic uh conception of reality. He said that letters and words are not the only signs of they're not only the signs of things but also the stuff of things.
And then you similarly see in Protestant culture as Croner notes words acquired the status of things by their aggressive material inscription. Text kernels were everywhere to be seen and they served as m as much decorative as communive function. Communicative function.
So again that ontological assumption of uh the power of of words like that replacement of uh you know words over images. Thank you. Oh man, another very generous and epic contribution from some guy online too much. Thank you very much man. That means a lot and I super appreciate the very generous and kind support. Uh love from the Discord bros.
Let's go.
Oh, are you okay? I know, dude. You Wait, is this um Okay, I know who you are. Thank you.
This bro keeps changing his YouTube uh handle and I can't even keep up with all these handles. He's trying to keep the feds on their toes. I like it, man.
Thank you very much, brother, for the $50. Very, very generous and appreciative.
And uh yeah, love to the shout out to the Discord bros. I appreciate all you guys on Discord.
Um, yeah, these are really good. I mean, if if you guys get anything out of this, like at least I hope that I'm providing useful resources for you guys if you're interested in this subject cuz uh they're kind of hard to find unless you're kind of uh in in this rabbit hole, I guess.
Uh not sure if you addressed it, but have you read the confession of patriarch uh patriarchy of the Jerus?
Yes. Um, I didn't I didn't address it, but I did quote it in this exact chapter that I'm referring to that I wrote. Um, yes, I did uh reference that and I don't even remember if it was de was it deio.
Yes, I did.
Yep. You're So, yeah, that's exactly what it was. Um, and I think there was another one that I might have referenced regarding uh an ecclesiastical statement on the Septu engine if I'm not mistaken. I don't remember. Let me see.
I'm going to look here.
Um, I'm looking at the wrong that it help if I pulled up the correct chapter here. You're going to hear me do my uh my uh Emacs hotkeys.
Let's open the correct buffer here.
I I the only reason I'm not showing the text is cuz like you know it's a rough draft and I'd be giving away too much from my book. So you got I got to I got to give something for the people that are going to buy the book hopefully if I can ever actually publish it. Um okay.
So let me go to the correct chapter here. This is in chapter 2.
Uh yeah, this is this is from where is it here?
Oh, I can't even find it, man. I'm not going to go I'm not going to take up too much time trying to find this stuff. But yes, I did I did reference that.
Uh another was it did another donation?
Yes, some guy. Yes, you know it. Yeah, thank you, man. Yeah. Yeah, I got you.
Um if you ever read Operation Glaudio, Yeah, we did. I don't know if you were here for that, uh Chris, but I actually had Jay Dyer on uh to to talk about that. We read that book in the book club last month. It's a fantastic book.
Um, yeah. And it's like, dude, the case I'm making here, just like for the, you know, if there are, if we do have like Protestants that are tuned in and you're getting, you know, triggered, it's like I'm just covering the the Protestant transmission. There's more to this. I'm not arguing that like Protestants brought this about, okay? I'm I acknowledge just like all the esoteric historians uh who have covered this acknowledge that that uh the the Renaissance Church of Rome served as the gateway to all this like that that kind of opened the floodgates to all this esoteric synretatism in in uh the western Christian world. Okay, so I'm not arguing that this was birthed from Protestantism.
Um there's a little more nuance to it.
Like I said, this is why it requires a book. It requires all, you know, hours and hours of discussion uh of, you know, reading and stuff. It's like this is a complex thing. I'm not trying to oversimplify it. Okay?
So, that's that's why, like I said, it doesn't really translate that well in the realm of apologetics because how do you even go about bringing this up?
There's a lot of context that you have to understand. But the more you the more you do understand, the more I think that it like really is like uh I want to do what I can to avoid any of this kind of thing.
Um you know and and to be fair like the way that uh like even the the secular historians that cover this they do uh they are careful to make a distinction between you know what they call orthodox and heterodox Lutheran. So like even within Lutheranism, you see this schism happen with the radical Lutheran that are uh you know starting to do all this esoteric synretatism with alchemy and later Cabala, right? Um they they do make that distinction. They call them like smallo orthodox Lutheran like just to not conflate it with like uh you know this uh idea that this was all Lutheran that were doing this. Like no it it's not. The history doesn't show that. But uh what I did find especially throughout the course of like the you know let's say 3 to 400 year span of history uh after the reformation is that uh it it it just so happened that it was that smaller minority of the more esoteric uh Protestants that had a a a very understated and and uh in some cases more influential uh impact on the uh movement and let's let's say now modern evangelicalism like just to not frame it as all Protestants, right? Um and and you start I'm not going to go down that rabbit hole because I've done streams on this. You can watch the stuff I I've done on uh spiritual alchemy and how it pertain how it relates to uh some ideas that you see in modern evangelicalism.
Um so all right um let me move on here. I I I mean I think I covered at least a bulk of what I wanted to to cover. So yeah, the textual replacement of the images.
Um uh there's, you know, oh this this is interesting here.
Um so yeah that quote from I I quoted Roy kind of stating the onlogical uh power of these uh words how he calls it the stuff of things the very stuff of things not just uh the sign of things but the stuff of things. So you have that similar sentiment in Protestantism.
And then uh uh Luther was also compiling these long list of text kernels. And then uh he had he had them written in books uh the walls on doors etched in stone, iron and glass. And then they functioned as like his almost like his brand.
um these text kernels which he termed the symbol the symbol uh is that oh gosh symbola of his faith so the symbol of his faith. Okay. So he he like coined this like these text kernels as the symbol of his faith. Um that was like his mark that he left was like these uh text kernels right that he put everywhere walls books stone. Um, in his preference to the Whittenberg church ordinance, he instructed Lutheran parents to write Bible quotations all over their houses and even to sneak them into their children's little sacks and bags as one would a coin for they were worth more than rhinish gold. Okay, so interesting. It's almost like they they're just graffitiing everything with uh Bible verses. It's just like write it everywhere, right? So the the the word the images are replaced with the uh like graffitiing uh like tattooing the text everywhere. Okay.
Um and and again it's it's very it's similar to like how like orthodox children have like or even adults like carry around icons with them, right?
It's like in the Lutheran implementation of that they're just like inscriptions of words almost like an amulet, right?
almost like a talisman. In fact, Croniner makes that exact uh uh comparison. He he says, "For the cult of Luther, the word became like a a talisman." And um these are my words, but uh in some in some cases, well, he actually draws this comparison too. He says that they're uh in some cases believed to be imputed with magical powers that are interchangeable with apotrop apotropeic devices like these uh you know oult kind of uh tools.
Um they were even uh placed on the hor's muzzles to protect their eyes in battle.
Exactly how you saw the implementation of magical amulets in um like pre-reformation folk religions. you saw this um and so really you know the fundamental difference it was the medium and it was it wasn't the metaphysics it was like the medium in which it was transmitted and the assumption of ontological linguistics.
So um then you know this also can help you understand the the the emergence of um of alchemy in the Protestant world. There's an article here uh let me see if I can find this alchemical uh what is this one called?
I found a really interesting article on this about the Yeah. Is it this one here? No.
Uh, sorry. Let me uh look up the title of this.
Oh, okay. Zo.
Uh, no, it wasn't that. Oh, is it in this text here? Okay. This isn't what I was thinking of, but it does reference it in here.
Um I I think I've referenced this before, but um this author here, Ursula L Kawasa or whatever, um she says that the that this was like there was a the Protestant econocclasm. It it it kind of like visualized this new monopoly on language in the domain of the sacred. So similar to this notion of the linguistification of the sacred and that by alchemically purifying Christian worship of everything but text and speech, the Protestants left this uh psychosspiritual uh and to some extent material void to be filled. And so that was filled uh with uh with the emergence of power, Celian alchemy. Uh then you can see this like visually you can see the the trail that that they left uh of alchemical illustrations wherever there was protestant iconocclasm.
Um and and so she said she says that there was like a this acted as like a psycho a psychological compensation for the rejection of uh Catholic imagery and it resulted in a spiritual and emotional insecurity that uh many of the Protestant faithful had experienced. Uh you know I don't know how this study was conducted but this is an academic study for for what it's worth.
Um so the the yeah you see like you know this materialization of cobalistic and hermetic uh in infrastructure in the new world through the visual culture and I actually uh depicted this here in my article uh before I even knew all of this. Um but you can see an example of that even here uh where is it right here. This is uh 16. So, you know, 100 years after the reformation, but you can see at least a later kind of uh uh example of this a 1652 cobalistic tptic in a church uh uh in the black in black forest in Germany.
And this was uh an image painted by uh Princess An Antonia of Wartenberg who was a follower of a Christian cobbous pastor. So this is look you can see the Hebrew there. So very similar to um the illustrations we saw in Croner's book of like uh you know Christ on the cross and then you have all the you know this like uh German inscriptions around it. um you know you see Hebrew there instead of like you know Greek or whatever other language like some Latin language um and you might not even know that you might not even be able to identify this as a cobalistic image if you hadn't known what it was referencing but um yeah so there there's a uh I mean I if if the Hebrew doesn't itself kind of allude you know kind of indicate that but uh Yeah.
So that that's just one example and it's not I know it's not alchemical but you do see all these like the emergence of like alchemical and hermetic kind of um images that are in the wake of Protestant iconoclasm in in different regions.
Um yo calm down. Sorry my my dog is absolutely sping right now. Chill out.
Chill out. I know. Stop.
Stop. Oh gosh. Okay. Um.
All right. Let me let me see here.
Is there anything else that I missed?
Uh, okay. Visualization of the So, was this iconoclasm we covered?
Yeah, I think I covered everything I wanted to.
Does anyone have questions or like whatever? I don't know if there's uh questions or I don't Allan's question was great. That was a that was a great question, man. No one's ever asked that.
If I if if there's any sympathies towards any of the Protestant groups. Um that's not I I'm talking historically.
When I answered that, I meant like in this context, but there there are some today. Maybe I'd have to think about that.
Uh let me see here. There was something I wanted to comment on that I missed. My my dog th my dog threw me off.
Um, oh wait, was it was it this?
Oh, yeah. Yeah. Yeah. This text. Okay.
This uh this text about the alchemical uh void that was filled with like this psychological kind of uh compensation.
Um, was there any more to that? Yeah, there's a little bit more. I don't want to. Okay, maybe I should stop here because I I'm I'm getting into some really good stuff, I think, in the research that I'm presenting in my book and I was really trying to not give much away here. I quote Brad Gregory. This was another great book um titled uh what's this one? Brad Gregory, the unintended reformation. So this book is more about the um impact that the reformation left in secularized society and and so just to even reference an example of that like what I stated earlier how uh this month in the book club we're reading Rachel Wilson's book uh cult feminism and you see like a large majority of the material where she's tracing this transmission of um the esoteric and occult influence of uh of of uh feminism is transmitted through kind of the same uh sectarian Protestant movements that like like these revolutionary Protestant movements that we're following in this same uh transmission here of of uh Cabala and hermeticism and uh Judaizing and all that stuff, right? and specifically through like the burned over district for example where you see the emergence of like you know all these uh Protestant cults that you have now um the Mormons the Jehovah's Witnesses right um and and it's it's just interesting to see how that was just one part like that's one book and one aspect of how the reformation impacted uh the the modern world. This book is like a whole overview of like all the aspects of like you know um uh nominalism and individualism and uh uh like just all these various um movements that that effectively secularize society.
So it's a you know I I know it's a meme to say like uh the reformation like to blame everything all the woes of the modern world on the reformation but like there is there is a good amount of things to blame the reformation on but it doesn't again it doesn't start with the reformation. The reformation came about in a point of history where there was already this dramatic shift that was uh occurring in the western world. the Protestant Revolution kind of just uh uh you know it it it emerged in the midst of all this and like a lot of the the the preconditions were already laid. So for example, what we covered in the beginning, the uh Fefficorn uh uh uh Royland controversy, right? Like all these events that led up to it, the you know the the uh esoteric revolution that occurred in the uh Renaissance church, right? Like that that made a lot of things possible too. So it's like there's a a multitude of things I could name that even set the course for the reformation. Obviously like you know conventional history shows like oh all the stuff that they were protesting against with all the corruption of the uh Roman Catholic Church but you know that's we all know that normie history.
Uh so anyway um I think I'll just stop here because it's been a good wow we've been going for was it three and a half hours?
Dang. Okay.
So we've covered quite a lot here. I want to thank everyone that has been tuned in and just I guess listening to this. Um I hope that it has been informational, educational, and uh somewhat entertaining. But uh thank you very much everyone who showed all the love and support tonight, especially with uh all the generous donations. I apologize if I happen to miss any. I don't think I did, but I apologize if I missed any. I will catch them eventually and give your proper thanks if I did miss any. Um, and as always, thank you to all of the paid uh monthly subscribers over on Substack. Uh, between you guys and everyone who's, you know, continually supports the channel here on YouTube. uh you all make it possible so that I can take the time to actually write this very complex and uh you know I'm I'm keeping I keep getting reminded important uh work that I'm I'm writing about here. I I you know it's I guess the jury's out if it's actually important, but keep people keep saying that. And so uh you know you you guys are allowing me to get this information out there, which is what I'm trying to say, which I guess is uh somewhat rare, but um I hope that it becomes more widely discussed for for whatever reason. You can kind of do what you want with this information. I'm not trying to beat people over the head with it, but people find it interesting. So get the word out, I guess, if you feel like it's uh something that's kind of important, I guess. Um Befreorn was the original uh brother Nathaniel. Yeah. Yeah.
Yeah, he kind of I mean, he kind of was.
Yeah, if you think about it. Um, I don't know of any I don't know of any conversos that I've read about that made a bigger impact uh against Judaism uh in in relation to the you know intersection with the Christian world than than Fefficorn. And like I said, you go to his Wikipedia and it's kind of just about that. It's like he he he he was like left his mark in history as being the guy that opposed uh the mass dissemination of the Talmud and uh and the Zohar. So kind of kind of based I guess. Yeah. I mean you know for his for his time period and for what what he you know what he was up against pretty based I would say.
Um yeah take I know that's I got to take the doggo outside. Yeah, that's that's my that's my uh reminder that I've been going at it too long. My dog starts spuring. So, all right guys, I will uh cease the rambling here. And so, again, thank you all. I appreciate and love all of you. We'll see you uh in the next live stream. I don't know when that will be. Uh but stay tuned as always on the Discord and the uh Telegram. You can get notified for when the next live is going to happen. And uh yeah, we'll see you then. Thanks, guys. Take care. God bless.
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