John Greer - The Element Encyclopedia of Secret Societies - The Ultimate A–Z of Ancient Mysteries, Lost Civilizations and Forgotten Wisdom

The Christian Identity movement emerged out of British Israelitism, an unlikely nineteenth-century ideology that argued that the British people were actually one of the lost tribes of Israel. The British Israelite movement spread to the United States and Canada in the last decades of the nineteenth century, where it became a fringe preoccupation of a tiny faction of conservative Protestant sects. During the early twentieth century, a handful of churches in California and British Columbia combined this with the pervasive racism and antisemitism of the time, and ended up claiming they were descended from the ancient Israelites, but that modern Jews were not. See Antisemitism.

These views found common cause with another fringe movement in American Protestant Christianity, the “two seeds” theology of Baptist theologian Daniel Parker (1781–1844), who argued that humanity was divided into two bloodlines, an evil bloodline descending from Cain, supposedly fathered on Eve by Satan, and a good bloodline descending from Seth, whose father was Adam. This theory became popular in the South after the American Civil War and was put to use by racist ideologues at the turn of the century, who argued that the children of Seth were white while those of Cain were black.

During the 1950s and 1960s, these ideologies flowed together to form the Christian Identity movement. Wesley Swift (1913–70), the leading theoretician of the movement during its formative years, taught that the “Aryan race” (that is, light-skinned people of European ancestry) were the true Israelites and the children of God, while all other races are animals who happen to look human, and Jews are literally the biological descendants of Satan. To Wesley and his followers, a final battle between Aryans and their racial enemies was about to begin, and white people therefore needed to arm and equip themselves for a race war of extermination. This rhetoric moved from theory to practice in 1983 with the founding of the Bruders Schweigen, a racist secret society that attempted to launch a revolution against ZOG, the so-called “Zionist Occupation Government” of the United States. See Bruders Schweigen; Zionist Occupation Government (ZOG).

The complete failure of the Bruders Schweigen project forced Christian Identity groups to reconsider their plans for racial warfare. The spread of racist paganism and neo-Nazi secret societies in the last decades of the twentieth century also drew many potential recruits away from the Christian Identity movement. It remains a significant force on the extreme right in America, however, and has substantial overlaps with contemporary neo-Nazi groups and surviving branches of the Ku Klux Klan. See Ku Klux Klan; neo-Nazi secret societies.

Further reading: Aho 1990, Barkun 1997, Gardell 1994, Goodrick-Clarke 2002.

As the largest religious movement in the modern world, and one of the most diverse and fractious religions in recorded history, Christianity has always had to deal with competing stories about its origins and early development. The question of Christian origins starts from the fact that for the first two centuries or so of its existence, the Christian movement was one of hundreds of tiny religious cults on the social fringes of the Roman world, and left very few traces of its existence. On the inkblot patterns of the handful of surviving sources, none of them impartial and many of them drastically edited later on, almost any set of claims can be projected.

According to the Roman Catholic and Eastern Orthodox churches, Christianity began with the career of Jesus of Nazareth, the son of the creator god of the universe, who transmitted a system of teachings, sacraments, and spiritual authority to a circle of followers before his death by crucifixion at the hands of the Roman colonial government of Judea. The books selected for inclusion in the New Testament all support this claim to one extent or another. See Jesus of Nazareth; Roman Catholic Church.

Other early Christian scriptures ex-cluded from the New Testament, many of them lost until twentieth-century archeological discoveries brought them to light again, challenge every aspect of the orthodox account but fail to establish any common ground among the alternatives. The wildly diverse Gnostic movement, which flourished from the first to the fourteenth centuries of the Common Era, presented dozens of interpretations of the nature of Jesus and the founding of Christianity. Early Jewish and Pagan sources, most of which survive only in fragments, suggest an alternative vision of Jesus of Nazareth as an itinerant wizard and folk healer on the fringes of Jewish society; while this interpretation is deeply disturbing to most Christians, it fits the evidence better than most other claims, including that of orthodoxy. See Gnosticism; Magic.

The last three centuries, however, have seen the greatest variety of alternative visions of Christian origins enter the field of debate. In the early eighteenth century, for example, French free-thinkers in a secret society titled the Chevaliers of Jubilation wrote and published one of the most scandalous books of the century, the Traité des Trois Imposteurs ( Treatise on the Three Impostors ), which claimed that Jesus of Nazareth was one of “three impostors” (the others being Moses and Muhammad) who manufactured fake religions and imposed them on credulous people. See Chevaliers of Jubilation.

It would take a volume larger than this one to describe all the accounts of Christian origins proposed during the nineteenth and twentieth centuries. Three in particular, however, require some discussion. The first of these emerged from the rebirth of Gnostic spirituality in the nineteenth century following the establishment of the Eglise Gnostique (Gnostic Church) by Jules Doinel in 1828. Doinel’s followers resurrected the old Gnostic teaching that Jesus had actually been a Gnostic but was redefined by the orthodox churches during the suppression of Gnosticism in the third and fourth centuries CE. By the early twentieth century this idea had become widespread, and came to focus on the revision of Jesus’ teaching by the apostle Paul, whose New Testament writings include most of the elements of Christian theology modern people find objectionable, and who many scholars believe played a central role in defining the version of Christian belief that ended up becoming the orthodox version of the faith.

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