And he said unto them, Go ye into all the world, and preach the gospel to every creature.
Mark 16:15 King James Bible

неделя, 23 април 2017 г.

The sarcophagus (spit of Satan) on historical anabaptism


The sarcophagus of paulicanism

"Bulgaria was a seat for Bogomilism, which has spread through the Western balkans in entire Europe as far as  Italy and France and has given a push to the powerful mystical currents of the Cathars, Albigenses, and has influenced the Templar order, Masonry, even today's para-mason organizations"


bogomil mafia bogomil communism bogomil terrorism bogomil aliens(?)

 The magazine is actually well written, certainly at a higher standard than most conspiracy literature and is quite long running. The contents are a mix of anti-british and anti-slavic propaganda. Anyway, the interesting part (article) is in the open and uncompromising slander against the religious history of Bulgaria, in an effort to link the bogomils with the attack on John Paul II, with some discussion of gnosticism in there. Anyway, this is the article with an accent on the link between the "gnostic" bogomils and the later communist government and agencies of bulgaria, participating in international drug and arms trade.
You can see how the Vatican establishment still hates the bogomils and their offspring - the albigenses, cathari and patareni, by making them look like heretics through various lay gnostic and occult organizations who claim them as forefathers , so that Rome can stamp them as heretics.


Keller, Ludwig (1849-1915)

Ludwig Keller, born 28 March 1849 at Fritzlar, Germany, died 9 March 1915 in Berlin, attended school at Rinteln, studied classical philology at the universities of Leipzig and Marburg, and then specialized in archives. In 1874 he began his work in archives for Prussia. Until 1895 he was state archivist in Münster. Intensive study of the archives here led to the publication in 1885-1887 of Die Gegenreformation in Westfalen und dem Niederrhein (see also his articles, "Zur Geschichte der Wiedertäufer nach dem Untergang des Münsterischen Königreichs," Westdeutsche Zeitschrift 1, 1882, 429-468; and "Zur Kirchengeschichte Nordwestdeutschlands im 16. Jahrhundert," in Zeitschrift des bergischen Geschichtsvereins XV, 1879, 106-142) and to his realization that the religious brotherhoods outside the church organizations had been given a completely false evaluation in traditional presentations of church history.

In succession Keller published his epoch-making writings, vindicating Anabaptism, and giving the initial impetus to an entirely new judgment and to most zealous inquiries into this religious movement. In 1880 his Geschichte der Wiedertäufer und ihres Reiches zu Münster appeared; in 1882, Ein Apostel der Wiedertäufer (Hans Denck); in 1885, Die Reformation und die älteren Reformparteien; in 1886, Die Waldenser und die deutschen Bibelübersetzungen; in 1887, Zur Geschichte der altevangelischen Gemeinden (a lecture given in Berlin on 20 April 1887); in 1888, Johann von Staupitz und die Anfänge der Reformation. In addition to these he wrote a series of articles for the Mennonitische Blätter, 1883, 1885-1890; for the Gemeindeblatt, 1885-1889; and in the Allgemeine Deutsche Biographie.

He was an ardent exponent of the idea that there was a direct connection between the Waldenses and the Anabaptists (Gemeindeblatt der Mennoniten, 1886, 70), and that their principles, doctrines, and institutions continued to live in the Christian church from its beginnings through the centuries in brotherhoods which he named "altevangelische Brüdergemeinden"  (see also Mennonitische. Blätter, 1890, 113; Gemeindeblatt, 1890, 85).

Note- Included in his research and continuity of anabaptists are cathari, patareni, bogomils etc. The guy was a historian at secret and obscure archives. He KNEW the truth. He was killed/replaced or simply persuaded into freemasonry shortly after his publications against the state churches AND the counter-reformation. This was, of course, simply a move by Rome to throw excrement on all his religious research and bury the historical truth.

Keller was violently attacked. Nevertheless he continued undismayed on his way, which led him to a far-reaching syncretism. He had a vision of an ideal Christian brotherhood of humanity above the dogmatic ecclesiastical or materialistic, naturalistic view of the world. To bring about this brotherhood he won friends for it among the Baptists and Mennonites and other extra-church groups, including the Free Masons. On 10 October 1892 he instigated the organization of the Comenius-Gesellschaft, which published the Monatshefte der Comenius-Gesellschaft; in 1895 a pedagogical supplement was added, called Comeniusblätter  für Volkserziehung. The former included a series of valuable informative articles and treatises from the past and present of Anabaptism (e.g., Monatshefte, 1897, 131-176, "Grundfragen der Reformationsgeschichte"; 1912, 115, "Zwei Jubiläen. Ein Beitrag zur religiösen  Zeitgeschichte").

In 1897 Keller became a Mason. But his hope of finding in this organization fighting allies for his ideas was not fulfilled. Nevertheless he remained faithful to it. His prize-winning book, Die geistigen Grundlagen der Freimaurerei und das öffentliche Leben (1911), and Die Freimaurerei (1914) in the Teubner Collection, Aus Natur und Geisteswelt, were unusually successful.

събота, 22 април 2017 г.

The three Greek brethren

It is remarkable(or, worth noting) that the one preserved bogomil gospel, despite being written in 1404, contains very old language forms, which shows that the bogomils copied very old manuscripts

 Irecek - History of the Bulgarians     p 205.

 Anabaptist (Moravian/Czech) connections to Greek bogomil left-overs in the 16th century.,_Greece)

(b) Another event involving these two groups ca. 1550 is related in the Martyrs' Mirror (D 400-402, E 365-367) on the basis of an old Dutch booklet called Het Brilleken (1630). Three "Greek Brethren" had undertaken the long journey from Thessalonica to Moravia (Nikolsburg and Pausram,) to inquire about these spiritually kindred Brethren. The Hutterite communal life did not, however, appeal to them. They went to the Swiss Brethren, likewise at Pausram, whose life and thinking they liked extremely well. Conversation was carried on in the Latin language. The account of their faith given by the "Greek Brethren" was then written down in the form of a "Confession." This document was carefully preserved (in German) and was copied a number of times by later Mennonites (a copy in Mennonite Historical Library, Goshen, IN). This document shows, however, that the visitors came not from Thessalonica but from Larissa in Thessaly, some 120 miles to the south of Thessalonica. When the three Greeks left, one of them, a tailor, left his shears with the Swiss Brethren as a souvenir. From the records it appears unlikely that the Greeks went to other places; Mehrning in 1646 claimed (on hearsay only) that they went as far as the Netherlands.

The character of the Greek visitors is not easy to determine. Their Confession sounds like a Swiss Brethren confession. The most likely conjecture is that they were Greek-Slavic Bogomiles. They claimed to have manuscripts from the time of the apostles, but very likely these documents were of more recent origin (though centuries old, written in Old Slavonic.)

Note - They were either slavs or Greeks by ethnicity, but if their religious origin was the Greek Orthodox or some kind of schismatics, they wouldn't have used slavonic at all or approached the slavic moravian/Swiss brethren.  ( Regarding the claim that they have Paul's authentic letter -They either made the apostolic claim with the documents in greek or had slavonic documents and didn't make that claim, for they couldn't claim apostle-era documents with slavonic, the language was created in the 9th century.) Greeks who love slavs are a rare breed.  Bulgaria and the Byzantine empire were practically one and the same in terms of politics and religion (and even mixed population) in the last couple of centuries before the Ottoman invasion, but the Greek clergy has always been hostile to slavs and the Greek nationalists have traditionally abhorred everything slavic. The bogomils were found in great numbers throughout the Byzantine empire and even helped Bulgarian Tzars against both Greeks and Latins, as is the case with Philippopolis/Plovdiv  - the bogomils rose against the Latins in the city and delivered it to Kaloyan. The Swiss/Moravian brethren were trinitarian and orthodox and the reformation couldn't have possibly reached southern Greece in the mid 16th century. From this it is easy to conclude that at least the later bogomils were orthodox in the chief christian doctrines baptised adults.There is also an albigense(southern french) - english anabaptist connection, which I am yet to research.

Nothing positive is known about the source of their information about the Anabaptists. The claim of Het Brilleken that in the 1530's the Turks had taken an Anabaptist as a prisoner from Moravia to Thessalonica where he spread the news of his Anabaptist church must be taken with much reservation. The Turks did not invade Moravia at that time. The visit of 1550 did not lead to any further contacts. The Ausbund hymn, "O Herr, thue auf die Lefzen mein," seems to be based on the story in the Martyrs' Mirror, having been composed sometime before 1695. Unfortunately it is marred by many serious inaccuracies and should not be used as an historical source.