Biospirit

Another look at the Ark A historical reading of Noah’s Ark does not require a global flood, every modern species aboard, or an impossibly large ship. Those assumptions are not demanded by Genesis. The Hebrew ‘eretz’ (אֶרֶץ), often translated as “earth,” can also mean land, country, or region. Context determines the meaning: Genesis 12:1 refers to Abraham’s homeland, while Genesis 41:57 says “all the earth” came to Egypt for grain. This clearly means the surrounding nations, not the entire planet. Likewise, Noah’s Flood may have covered the entire inhabited land known to him rather than the globe. Genesis also uses universal expressions such as “all flesh” and “under the whole heaven,” language commonly used in the ancient Near East for the entire known world rather than the entire planet. The animals were taken according to their min (“kind”), not modern biological species. If the Flood was regional, Noah only needed representatives of the animals from the affected land, removing objections about Australian, American, and other distant wildlife. The Ark measured roughly 133 × 22 × 13 metres, with a 6:1 length-to-width ratio. It was designed to float, not sail. In the 1990s, the Korea Research Institute of Ships and Ocean Engineering tested its dimensions against alternative hulls and found the biblical proportions among the best overall for stability and survival in heavy seas. You can read the study here: https://creation.com/articles/safety-investigation-of-noahs-ark-in-a-seaway https://dl0.creation.com/articles/p028/c02813/j8_1_26-36.pdf Possible candidates for the Genesis Flood include major Mesopotamian river floods around 3000–2500 BC, when the Tigris and Euphrates flooded settlements such as Shuruppak, Ur, and Kish; the proposed Black Sea flood around 5600 BC, when Mediterranean water may have rapidly entered the Black Sea basin; the flooding of the Persian Gulf oasis between roughly 12,000 and 6000 BC, when rising sea levels gradually submerged a large fertile plain that may have supported human settlements; and the repeated catastrophic floods of the Tigris–Euphrates throughout antiquity, some of which were capable of devastating much of the inhabited Mesopotamian river valley. None of these can be identified with certainty as Noah’s Flood, but they demonstrate that the ancient Near East experienced catastrophic floods capable of giving rise to enduring flood traditions. Flood stories such as the Epic of Gilgamesh and Atrahasis need not disprove Genesis; they may preserve shared memories of the same ancient catastrophe. Genesis is distinctive in presenting one sovereign God who judges human wickedness and establishes an enduring covenant of mercy. This interpretation does not prove Noah’s Flood historically, nor does it need to as the Bible is infallible, but it demonstrates that belief in a historical Noah and flood is compatible with the language of Genesis, the archaeology of the ancient Near East, and a careful reading of the Bible. Blut über alles. @Biospirituality ✝️

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV: THE LANGUAGE OF LINEAGE — THE DIDACHE INTRODUCTION The Didache is among the earliest surviving Christian writings outside the New Testament, preserving instructions concerning baptism, fasting, prayer, the Eucharist…

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV.3: THE LANGUAGE OF LINEAGE — DIDACHE The Name • The Heart • The Covenant The prayer in Didache 10.2 gives us another phrase worth slowing down over. The writer does not simply thank God for teaching them. He says that God’s holy name has been caused to dwell in their hearts. We thank you, holy Father, for your holy name which you caused to dwell in our hearts, and for the knowledge and faith and immortality which you made known to us through Jesus your Child. — Didache 10.2 Jeremiah’s covenant promise is expressed through the law being placed within our ancestors and extending to us. God’s law would no longer be spoken of merely as something external, but as something written in our hearts, as an instinct for us to follow. Behold, the days come, saith the LORD, that I will make a covenant with the house of Israel… I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. — Jeremiah 31:31-33 Paul uses similar language in Romans: For when the gentiles [Diaspora], which have not the law, do by nature the things contained in the law… Which shew the work of the law written in their hearts, their conscience also bearing witness… — Romans 2:14-15 Paul is therefore speaking of the work of the law being written in the heart and as it's written in the scripture; the only distinction we can make thereof is that Israel and Judah would be made to have the law dwell in their hearts, as the diaspora became alienated from the law of the Most High and was made to forget. This shows the discussion of those who are described as not having the law in its physical form as Judah did. Then we return to the Didache: “your holy name which you caused to dwell in our hearts.” The language is undeniable when these passages are read together. Jeremiah speaks of the law being written in the hearts of God’s people. Paul speaks of the work of the law being written in the heart. The Didache speaks of God’s holy name dwelling in the hearts of our ancestors, us, and the covenant people. The Didache goes directly into the language of lineage, first speaking of the sons of men, and then distinguishing them from “us” in its prayer. You, Almighty Master, created all things for the sake of your name; you gave food and drink to the sons of men for enjoyment, so that they might give thanks to you; but to us you freely gave spiritual food and drink and eternal life through your Child. — Didache 10.3 The wording is undeniable when placed beside the language of 4 Ezra, where Ezra questions God concerning His choosing of Israel from among the nations descended from Adam. And of him come we all, and the people also whom thou hast chosen… the other races, which also come of Adam… But we thy people, whom thou hast called thy firstborn… — 4 Ezra 6:54–58 What makes the Didache’s language worthy of examination is that it does not speak of nons and the covenant people as though they are interchangeable, it does not proclaim nons within the equation or equality of them to the children of Israel. It speaks of the sons of men, and then turns to “us.” As a separate ethnic group within the sons of Adam. When this is read beside 4 Ezra’s distinction between the peoples descended from Adam and “we thy people,” the language begins to carry a distinctly biblical lineage. The Didache does not spell out the genealogy in the complete sense for its reader; it speaks as though the identity of the “us” is already understood. The apostles already revealed to them that they are the lost sheep of the tribes of Israel who are scattered abroad. Ad fontes. IV.2

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV.2: THE LANGUAGE OF LINEAGE — DIDACHE Holiness• The Children • The Dogs The final statement of the Didache’s Eucharistic instruction introduces another expression that deserves to be read through the language of Christ Himself. The Didache does not merely establish a baptismal requirement; it appeals directly to a saying of the Lord concerning what is holy and those to whom it may be given. For we have been set apart from the world, a holy race and as Peter quotes so adequately well: “You shall be holy, for I am holy.” To understand why this saying is invoked here, we must examine the distinction Christ Himself makes between the children of the household and the dogs outside it. But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, ‘Do not give what is holy to dogs.’ — Didache 9.5 The concept of dogs, used in the New Testament of Christ rings a similar bell to this passage in the Didache; Christ tells us not to give what is holy unto the dogs nor cast your pearls to swine (Matthew 7:5), but who are the dogs? The implication is significant for understanding the language: “dogs” functions here as a designation for those outside the Israelite household and lineage, while the “children” are identified with the house of Israel. Christ’s statement about what is holy must therefore be read that distinguishes between the covenant household and those outside of it. Why would we cast our pearls to non-white races but withhold the truth of the Gospel to our own people? We would not. But he answered and said, I am not sent but unto the lost sheep of the house of Israel… …It is not meet to take the children’s bread, and to cast it to dogs… — Matthew 15:24;26 The Didache then uses Christ’s saying to explain why participation in its Eucharist is restricted to those baptized into the Lord’s name nor those not set apart, but those of the covenant. Thus, rather than assuming that “dogs” is a generic insult as we call lascivious men dogs in the modern age, Matthew gives us a concrete example in which the terminology corresponds to those outside the house of Israel; this distinction is important when reading the passages in the Didache. Ad fontes. IV.1

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV.1: THE LANGUAGE OF LINEAGE — DIDACHE The Vineyard • Scattered • Gathered The Eucharistic prayer of the Didache in chapter 9 opens with a phrase that deserves to be read within its full scriptural context: “the holy vine of David.” This is not simply poetic language about a vine, though our forefathers spoke much in symbolism, nor does the Didache explain the expression as though its meaning were unfamiliar to its audience. The imagery already belongs to the vocabulary of Israel’s Scriptures, where God’s people are repeatedly portrayed as His planted vine or vineyard. More importantly, the Didache does not leave the vine undefined and directly tied to the Church. We give thanks to you, our Father, for the holy vine of David your servant, which you made known to us through Joshua your servant. — Didache 9.2 The significance of the vine begins with the fact that Scripture does not use vines or vineyards in a universal sense, but strictly associated with Israel. This being something that our New Testament and early church authors knew indefinitely; The vine therefore carries a defined covenantal and racial identity referent within the scriptures. When the Didache subsequently speaks of the “holy vine of David,” it is using language whose scriptural background already concerns a particular people, and then further qualifying that vine through Davidic lineage. For the vineyard of the LORD of hosts is the house of Israel. — Isaiah 5:7 In another place, Yet I had planted thee a noble vine, wholly a right seed… — Jeremiah 2:21 The metaphor is therefore not merely agricultural but of race and descent. Scripture explicitly identifies Israel as God’s vine/vineyard and directly ties in that vineyard with the seed which the Most High planted. That Davidic qualification is significant. The Eucharistic prayer places its community’s worship within the vocabulary of Israel, David, and the promises associated with them. The prayer then moves immediately from the vine to the image of scattered bread being gathered: As this broken bread was once scattered upon the mountains, and after it had been gathered together became one, so may your Church be gathered together from the ends of the earth into your kingdom. — Didache 9.4 The imagery is strikingly consistent with the language used throughout the Scriptures concerning the scattering and evident gathering of Israel after the time of our Lord was to come. Jeremiah describes the same gathering (also see Deuteronomy 30:3-4, Isaiah 11:12, Jeremiah 31:10, Ezekiel 36:24, and Ezekiel 37:21-22): He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. — Jeremiah 31:10 The broken bread is scattered, then gathered, then becomes one. The prayer consequently asks that the Church likewise be gathered “from the ends of the earth” into the Kingdom. The geographical extent of the gathering is expansive, but the underlying imagery is not without precedent: Scripture repeatedly describes God’s own scattered people who are among the nations and only they are being gathered together and made one just as they were during the ancient times of our forefathers. Ad fontes. IV

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES IV: THE LANGUAGE OF LINEAGE — THE DIDACHE INTRODUCTION The Didache is among the earliest surviving Christian writings outside the New Testament, preserving instructions concerning baptism, fasting, prayer, the Eucharist, traveling prophets, church order, and the coming Kingdom. The primary surviving language of the Didache is Koine Greek, and with partial text surviving in Georgian, Latin, Coptic, Ethiopic, and Syriac. What makes the Didache especially valuable for this study is not merely what it says, but the language assumes its audience already understands. Throughout the work are small but important hints concerning who this audience is—language pointing toward Israel, lineage, covenant, and ultimately their being of the same stock of Issac. The Didache gives us a window into a community that presents its faith through continuity, not as the universal doctrine which plague our faith and blind our people today. Ad fontes.

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES I.5: THE LANGUAGE OF LINEAGE — IRENAEUS Christ • Dispersion • Restoration [Christ] gathered from the ends of the earth into His Father’s fold the children who were scattered abroad; and remembered His own dead who…

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES I: THE LANGUAGE OF LINEAGE — IRENAEUS Seed • Offspring • Inheritance “Introduces, through Joshua the Anointed, Abraham to the kingdom of heaven, and his offspring, that is, the Church, upon which also is conferred…

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES I.5: THE LANGUAGE OF LINEAGE — IRENAEUS Christ • Dispersion • Restoration [Christ] gathered from the ends of the earth into His Father’s fold the children who were scattered abroad; and remembered His own dead who had previously fallen asleep, descending to them in order to deliver them. — Irenaeus of Lyons, Against Heresies IV.33.1, c. AD 180; ANF 1. Irenaeus places this gathering within Christ’s first advent. The children are described as already existing in dispersion, scattered to the ends of the earth, and Christ’s work is described as their gathering into the Father’s fold who are the lost sheep of promise. Ad fontes. 1.4

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES I.4: THE LANGUAGE OF LINEAGE — IRENAEUS Brethren • Adelphoi • Same Womb But ye, brethren, as Isaac was, are the children of promise. — Paul the Apostle, Galatians 4:28, c. AD 48–55 Breaking down ἀδελφοί and what Irenaeus’ was implying by quoting the Pauline quote: Singular noun ἀδελφός adelphos “brother” Prefix ἀ- a- “same / together” Noun δελφύς delphys “womb” Etymological formation ἀδελφός adelphos “from the same womb” Plural ἀδελφοί delphoi “brothers / brethren” ἀδελφός (adelphos) is etymologically connected with δελφύς (delphys), “womb,” and carries the underlying kinship sense of a brother—one born from the same womb. In the Catholic tradition, which is now adopted into Modern Christianity, the term brethren has been defined a fellow member of the same community or faith which is never what Christ, the Apostles or the Early Church writers intended the term to mean. Ad fontes. 1.3

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES I.3: THE LANGUAGE OF LINEAGE — IRENAEUS Abraham • Isaac • The Promise If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just… For his seed is the Church, which receives the adoption to God through the Lord… Thus also the apostle says in the Epistle to the Galatians: ‘But ye, brethren, as Isaac was, are the children of promise.’ — Irenaeus of Lyons, Against Heresies V.32.2, c. AD 180; ANF 1. Irenaeus proclaims that Abraham’s promised inheritance was not exhausted during Abraham’s lifetime but awaits fulfillment at the resurrection together with his seed, the brethren and all that are in Christ our Lord. Ad fontes. 1.2

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES I.2: THE LANGUAGE OF LINEAGE — IRENAEUS Semen • Seed • Offspring Against Heresies was originally written in Greek; IV.8.1 survives only in Latin. The corresponding biblical Greek lineage term is σπέρμα (sperma): seed, offspring, descendants. Greek τὸ σπέρμα to sperma “the seed” Latin semen sēmen “the seed” When Irenaeus identifies Abraham’s seed with the Church, he uses the covenantal language of descent and inheritance promised through Abraham, Jacob, and the twelve tribes of Israel—not a later universal doctrine adapted by the modern church from Catholic tradition detached from that lineage. Latin Abraham, et semen ejus quod est Ecclesia… English Abraham, and his seed [offspring], which is the Church… Irenaeus does not merely say the Church receives Abraham’s blessing; he identifies the Church as Abraham’s semen by which his seed, offspring, or posterity is directly tied to that identity and to the promises made to him forever. Ad fontes. 1

𝐏𝐀𝐓𝐑𝐈𝐌Ō𝐍𝐈𝐔𝐌 — 𝐀𝐍𝐓𝐄-𝐍𝐈𝐂𝐄𝐍𝐄 𝐒𝐓𝐔𝐃𝐈𝐄𝐒 SERIES I: THE LANGUAGE OF LINEAGE — IRENAEUS Seed • Offspring • Inheritance “Introduces, through Joshua the Anointed, Abraham to the kingdom of heaven, and his offspring, that is, the Church, upon which also is conferred the adoption and the inheritance promised to Abraham.” — Irenaeus of Lyons, Against Heresies IV.8.1, c. AD 180; ANF 1. Irenaeus identifies the Church with Abraham’s offspring and the inheritance promised to him. Ad fontes.

Deuteronomy 23:2 A bastard shall not enter into the congregation of the Lord; even to his tenth generation shall he not enter into the congregation of the Lord. The word bastard [מַמְזֵר or νόθος] means “mongrel” as used in the verse above. The NJB translates it as "half-breed". This is known well enough that it is translated as “mischling” in German in the Revised Luther Bibles (1984 and 2017 Editions). @adamicenlightenment

Here is a 4ᵗʰ century fresco of Moses from the Via Latina Catacomb in Rome. He is clearly depicted as a white man. In the full fresco, you can see a swastika near the bottom of his robe.

“As, therefore, Christ is the Israel and the Jacob, even so we, who have been quarried out from the bowels of Christ, are the true Israelitic race.” - Justin Martyr, Dialogue with Trypho. Blut über alles. @Biospirituality ✝️

The Christ of the Creator had to be called a Nazarene according to prophecy; whence the Jews also designate us, on that very account, Nazerenes after Him. For we are they of whom it is written, “Her Nazarites were whiter than snow;” Lamentations 4:7 even they who were once defiled with the stains of sin, and darkened with the clouds of ignorance. — Tertullian Book IV, Chapter VIII Against Marcion @FolkishEurope

New anti pope proof just dropped omg

Psalm 19 1 The heavens declare the glory of God; And the firmament shows His handiwork. 2 Day unto day utters speech, And night unto night reveals knowledge. 3 There is no speech nor language Where their voice is not heard. 4 Their line has gone out through all the earth, And their words to the end of the world. In them He has set a tabernacle for the sun, 5 Which is like a bridegroom coming out of his chamber, And rejoices like a strong man to run its race. 6 Its rising is from one end of heaven, And its circuit to the other end; And there is nothing hidden from its heat. 7 The law of the LORD is perfect, converting the soul; The testimony of the LORD is sure, making wise the simple; 8 The statutes of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes; 9 The fear of the LORD is clean, enduring forever; The judgments of the LORD are true and righteous altogether. 10 More to be desired are they than gold, Yea, than much fine gold; Sweeter also than honey and the honeycomb. 11 Moreover by them Your servant is warned, And in keeping them there is great reward. 12 Who can understand his errors? Cleanse me from secret faults. 13 Keep back Your servant also from presumptuous sins; Let them not have dominion over me. Then I shall be blameless, And I shall be innocent of great transgression. 14 Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O LORD, my strength and my Redeemer. Blut über alles. @Biospirituality ✝️