Episode 374: Martin Luther

In this episode, we dive deep into the life and legacy of Martin Luther—the monk who sparked the Protestant Reformation and shook the foundations of Rome’s power. From the thunderstorm vow that led him to the monastery, to the 95 Theses that exposed indulgence corruption and the money machine behind it, we follow Luther’s rise as both reformer and lightning rod. We’ll unpack his core doctrines of Sola Fide and Sola Scriptura, his raw and unfiltered Table Talk, his rejection of Copernicus’s fraudulent heliocentric model, and even his later writings that mainstream historians twist or hide. Was Luther a lone man of conscience, or also a tool in the larger struggle between elites, bankers, and princes? 

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Martin Luther The Jews And Their Lies
https://archive.org/details/martin-luther-the-jews-and-their-lies

Episode Transcript

Speaker 1 (00:01):
The following presentation is Del Marvis Studio's production.

Speaker 2 (00:08):
You're listening to the fact Hunter Radio Network.

Speaker 3 (00:12):
Here is your house.

Speaker 4 (00:14):
George Hobbs, Hello, and welcome back truth seekers from around
the world. It's time for another edition of the fact
Hunter podcast as we record on this Tuesday afternoon, October
the twenty first, twenty twenty five. I hope this message
finds you well. It's hard to believe it's Tuesday already.
It seems like just a few seconds ago it was Sunday.

(00:36):
I don't know if it's just the older you get,
the faster time goes by, or it's the timeline or
what it is. But my goodness, you blink in two
days have gone by. So again, I hope you're well.
Whether here's been beautiful. It was actually pretty chilly this morning,
forty one degrees. I think it peaked at about seventy
two today. Great day to be outside, and I hope

(00:57):
everybody's enjoying this weather. So today we're talking about Martin Luther.
You know that timeline that they're early late fourteen hundreds
into the fifteen thirties or so, very transformational timeline in
the world, and Martin Luther, I think there's this thing
ingrained in people's mind that Martin Luther only had made

(01:23):
a difference on the non secular kind of side of things,
But nothing could be further from the truth. He made
a lot of changes and opposed a lot of things
that are still being taught today in are not just
our worship books, but in science books as well, which
we'll get to. And again, I think the last time

(01:44):
we talked about Martin Luther as an actual podcast, it's
been two years. So if you're new to the podcast,
you're in for some information that you may have never
heard before. I also have a few audio clips to
kind of break up the podcast, and I think you'll

(02:05):
enjoy them, and let's kick things off. Let's kind of
do an intro, and then maybe we'll break into our
first audio clip. But these mainstream textbooks, and we know
who controls them. We've had many episodes on that. Right.
They'll tell you that Luther was just a monk, a
troubled person, right with his conscience, and he nailed some

(02:26):
papers on a church door, and then almost by accident,
he unleashed what is known today as the Protestant Reformation.
And there's a lot of Protestants today that don't even
understand the term means to protest and in this case, Catholicism, right,
and you know that's the story. But here's what we know.

(02:48):
Let's start fifteen seventeen. Luther challenged the most powerful institution
on earth, the Roman Catholic Church. And again many people say,
you know that the Roman Catholic Church has never released
their grip on the world. They just kind of evolved. Now,
it was known as the ninety five theses. He took

(03:08):
direct to aim at indulgences. So in this case, it
was a system that the Roman Catholic Church had in
place where you could pay for salvation. It was literally
being sold like merchandise. And we know as Christians, no, no,
you can't pay for your sins. You have to pray

(03:30):
and accept the Lord and repent. Right, But that's what
we're told, that's what sparked the Reformation, and then they
took him to bed. Part of that is true, of course,
but the bigger question is why did it spark the
way it did, Why did it catch fire the way
it did? Why him? Why? Then? And here we are
five hundred years later, and he still matters because he

(03:52):
represents the collision of conscience power technology. He didn't write
simply Latin notes for Dmia right. Thanks to the printing press,
his words spread faster than Rome could stamp them out.
Suddenly ordinary people were questioning not only indulgences, but the
whole machinery of the Church and the Empire. But if

(04:13):
you think this was simply about religion, you are missing
a lot. Luther was also about politics, money and control.
The Church was the single greatest landowner in Europe. And
if you here in twenty twenty five, if you just
do a little bit of research, you may be shocked
to see how much property the Catholic Church owns today.

(04:36):
Right the banks, They had kings in every pocket. The
Rome was powerful and it obviously still is today. Every
coin collected for indulgences funded not only you know, the
basics of Rome, but the callers of all powerful families.
When Luther stood up, he wasn't just poking holes in

(05:00):
bad theology right unsound doctrine. He was threatening the revenue
system of the elites. That's when the backlash came. Right.
You had everybody from emperor's to princes to bishops suddenly
took notice that Hey, this monk in Saxony has caused
us some problems. Right, And here's something that the mainstream

(05:20):
won't highlight, that you're not going to find in your textbooks.
Is his defiance set in motion not just a theological revolt,
but a reordering of power across Europe. Protestantism weakened Rome's grip.
It opened the way for new political alignments. Oh and conveniently,
it gave rulers an excuse, pardon me, to seize church

(05:44):
lands and wealth. So ask yourself, this was Luther purely
the lone monk following his conscience? Or was he also
the useful hammer for forces already looking to break the
Catholic monopoly on power? Obviously a lot happens in five
thousand years or five hundred years, pardon me. I'm a

(06:05):
huge fan of his writings. I encourage you to get
his Genesis Commentary, chapters one through four. He reinforces the
fact that Earth is only about sixty three hundred years old.
A lot of great writings, and I will leave links
to archive dot org to his books so you can

(06:26):
read them for free. Some of them are available on Amazon,
some of them are not. And we'll get to that later.
But again, whether you see Luther as a hero of
conscience or upon in a larger game, his Reformation Reformation,
I should say, tour part the old world and really

(06:49):
built the foundation for the one we live on now.
The sparks he struck are still burning, whether individuals push
back against institutions when other whenever truth collides with empire.
But we need to ask the question who benefits? Right.
We don't see Martin Luther obviously in American history because

(07:12):
that didn't really kick off. You know our American history
books ago pre seventeen hundreds, late sixteen hundreds. You know
the early founders, the colonies, you know, the people saying, hey,
we should have a federal government. We'll just have hardly
any power you can trust us wink, right. But this
Reformation period really really had an influence on our country

(07:38):
as well. So tonight we're going to look at Luther's life,
his writings is contradictions and a lot of interesting notes
she may not be aware of. We'll do our best
to separate myth from facts and what really happened when
a troubled monk sent Europe ablaze. Before we do that,

(07:58):
we got about a two and a half minute clip
from Bill Cooper. Did you know? At one point, Bill
Clinton described Bill Cooper as the most dangerous man in America.
We'll be right back.

Speaker 1 (08:16):
Their whole purpose throughout history has been to teach a
small number of people how to become adept at controlling
everyone else. Their goal is to destroy all existing religions,
save theirs, all existing governments, save theirs, and shackle the
mob and a system of eternal oppressive debt chained to

(08:42):
a computer for the rest of their life in a
propagandized world, to make them believe that they are happy
in this system. Now do you think they're succeeding? Haven't
I described to you just now exactly what is going
on in the world today. Just they're succeeding. They're succeeding

(09:07):
because the American people don't understand their enemy. They don't
even know what's happening. There's a method to their madness.
There's really not much method to yours, because you're operating
from a place of ignorance, and until you change that,
you're gonna be bumbling around, bumping into each other, saying
and doing the wrong things, not understanding the nature of

(09:27):
your enemy. And if you don't understand the nature of
your enemy and the weapons they use. You cannot fight
that enemy. You can't fight the battle. You shouldn't even
be on the battlefield. That's why you're losing the war.
And don't tell me you're not, because I'm in a
place of great knowledge about who's winning and who's losing

(09:48):
this war, and I can assure you you're losing the
war right This country was founded by dangerous men.

Speaker 2 (09:58):
Amen, and.

Speaker 1 (10:04):
The moment the people in this country cease to be
dangerous men's they're going to be the day we cease
to have a country. I'm going to tell you right now.
Unless we can be successful in creating a real free
press where the American people get different viewpoints other than
those expressed in the establishment controlled media, there's going to

(10:26):
be a civil war in this country, and it's going
to come soon. The only thing that can stop it
is by waking up vast amounts of sleeping people. Sheeple
is what they are. They are following the judas goat
right into the sharing pins, and from there they will
go to the slaughter and they will not know that
anything is wrong until they smell the blood of the

(10:48):
sheeple in front of them.

Speaker 4 (10:51):
Isn't that interesting That lecture was given about thirty two
years ago and here we are. You look and see
what's going on in Saint Louis, Los Ange Angelis and Portland,
and with the unleashing of the military against the people
of those cities. Right, it's interesting times we're living in,
for sure. Let's get to the beginning of Martin Luther.

(11:14):
He was born November tenth, fourteen eighty three. Speaking of
November and Bill Cooper, I just realized if you didn't know,
Bill was killed by I believe it was a federal
marshall in Arizona on November fifth, two thousand and one,
on Guy Falk's day. Interestingly enough, just seven weeks after

(11:35):
nine to eleven, which he predicted. And we're just a
couple of weeks away, right, two weeks away from the
twenty fourth anniversary of Bill Cooper's death. Martin Luther was
born November tenth, fourteen eighty three, in Aiseelbund, Saxony, the
son of Hans and Margaret Luder, a mining family clawing

(11:56):
its way up the social ladder. Hans was ambitious. He
wanted a lawyer for not a monk. So Martin went
the respectable routes Latin schools, a master's at the University
of Erfurt, quick, disciplined, destined for law. The story goes
that on in July of fifteen oh five, there was

(12:16):
a thunderstorm outside of Stottenheim. Lightning struck close. Martin fell
to the ground and cried, help me, say Anne, I
will become a monk. Now, this wasn't theater for him.
Death meant judgment, and judgment meant terror. He kept the vow,
and within weeks he entered the Observant Augustinian monastery at Irfert.

(12:43):
So when you know, he didn't just do it to
say well, I made a promise to God. He went
in with his heart and his mind. And he wasn't
doing this to dodge responsibility. He chased holiness in the
way that men chase golden money. He fasted to the

(13:03):
edge of collapse, something that we don't and I'm the
first to admit I don't do that nearly enough. Right,
pray through the night, confessed sins for hours. Right. He
used to get up. There's stories he used to get
up at three or four in the morning and pray
for two hours before the day even started. Right, every
stray thought, every prideful twitch, every doubt, he confessed his

(13:27):
sins for his superior Johann von Staupitz had to push
him to stop weaponizing confession against himself. Look to Christ.
He urged because Luther was spiraling under the weight of
a question he couldn't shake, and that question was how
can a sinner stand before a holy God? The official

(13:47):
answer was clear to him, and grace mediated through the
Church's sacramental system, right baptism, initiating penance, repairing Eucharus, staining
those type of things. Right on paper, the system promised mercy,
but in practice for an anxious conscience like Luther's, to him,

(14:10):
it felt like a treadmill with a speed always increasing.
He couldn't run fast enough, So let's step back and
open the lens a little wider. The early fifteen hundreds,
the Church wasn't just a spiritual community. It was Europe's
largest landholder. It was a trans national power rome had

(14:34):
massive building projects, none larger than the new Saint Peter's Basilica.
And that's why so many people are on this tangent
about like my lunch break and other YouTube channels. If
you look at all the architecture in many of the
major cities in our country, especially in DC, it's all

(14:56):
Roman architecture with Latin on it. So was really built
by early settlers in the seventeen hundreds or was it
built by the Roman Empire and founded later? That in
itself is an entire nother podcast. But money had to move,
and it had to move reliably. Right, That's where indulgences

(15:17):
came in documents reminting the temporal punishment of sin. You
could apply them to yourself or to the dead in purgatory.
It was a very complex and undoctrinal logic. Right. The
sales pitch was simple, pray, pay, reduce the pain. Now,

(15:40):
this is the side of the story that you don't hear.
These indulgence campaigns weren't just spiritual initiatives. They were financial
instruments tied to elite credit networks. The most famous example
in Luther's orbit involved Albrecht of Brodenberg, a young prince

(16:01):
who held multiple bishops, an arrangement that already bent Church law.
He needed cash to secure papal approval and pay fees
and enter the papacy, which authorized a major indulgence to
raise funds, half to roam for Saint Peter's and the

(16:21):
other half to cover Albrook's debts. So who managed the
cash flow and the collections? The Fugger banking house, Yes,
the same Fuggers or Fugers, depends how you pronounce it,
were Europe's premier financiers. In other words, indulgences in Luther's

(16:42):
backyard were not just a matter of parish and you
know that money staying in the community. They were plugged
into a money machine with ledgers and audits and quotas
and interest and usury. Now you'll add in Johann Tetzel,
a skilled in indulgence preacher with a flair for marketing.

(17:03):
Whether or not he literally said, as soon as the
coin and the coffer rings, the soul from purgatory springs.
The gist of the pitch was clear enough to enrage
a monk who believed repentance was contrition before God, not
a fee schedule. Right, that is doctrinally sound. Luther watched

(17:27):
common people who didn't have a lot of extra money
scraped together coins for paper promises while their lives and
their fear didn't change. So he smelled a spiritual bait
and switch back in the cloister. Luther continued to study.

(17:49):
Staupitz sent him deeper into scripture and then on to
Wittenberg to teach in his lectures on the Psalms and
in Romans. Something internally began to shift with Martin Luther.
He saw the righteousness of God in Romans one seventeen,
not only the standard that condemned sinners, but the gift
by which God makes sinners righteous by faith. So when

(18:13):
that connection clicked. Now different scholars argue exactly when that
connection clicked, but that's for another time. The storm in
Luther's conscience began to break, and it's not because he
stopped taking sin seriously, but because he finally saw a

(18:33):
savior bigger than his sin, and he started listening to
what the Word said versus what people were telling him.
The Word said. Okay, now, let's be honest. A lot
of biography sanitize this period as if Luther simply had
a spiritual breakthrough and then calmly proceeded to reform the church.

(18:54):
Not exactly. He lived with what he called afec tonguen
ults of dread, doubt, and despair. He believed in a
real devil which trusts me. He is real and real
spiritual warfare and understands something. If you were in Christ,

(19:14):
that is who the devil is attacking. He's not wasting
a whole lot of his time on people he already has.
That's why you have to put on the armor of
God and be prepared twenty four to seven. He also
lived in an institution where so many pluralism, absentee bishops
and clerical concubinage were common enough to be punchlines.

Speaker 1 (19:35):
Right.

Speaker 4 (19:36):
None of that means every priest was corrupt, where every
bishop was a cynic. It simply meant the system had vulnerabilitaries, vulnerabilities,
and the moneymen and the power brokers use those vulnerabilities
to exploit them. Now, this is the part where mainstream

(19:58):
history is often left dangling. Okay, because of church finance,
high offices, papal projects were braided altogether, a theological challenge
could look like an economic attack. You see, where one
person thinks he's just trying to lay out this doctrinal theology.

(20:19):
The people receiving it thought that this could change their
entire system and break their banks. And they weren't standing
for that right. If indulgence revenue was earmarked to pay
bankers who had fronted cash to princes and popes and
people who had real power than any monk who questioned indulgences,

(20:44):
wasn't just arguing doctrine. He was threatening their cash flow.
And now when we get to the backside of this podcast,
you'll understand why they came after him. Right. That's why
even modesh modest pushback, which I think when he posted
the ninety five theses, I think he was just trying

(21:06):
to send a message saying, hey, we're doing this wrong.
But because it threatened such huge cash flow, it triggered
that disproportionate response. You pull one string on indulgences and
possibly the entire financial web could collapse. Luther's own patron,

(21:27):
Frederick the Wise, the Elector of Saxony, held one of
the largest relic collections in all of Europe, thousands of
holy objects, each with promised remissions attached. Frederick didn't allow
tetsel to sell inside Saxony. However, people could across a border,

(21:48):
buy an indulgence and come home waving their certificate. Right
ooh who I helped Grandpam purgatory, or I can go
out and drink wine all weekend. I paid for my penance, right.
But the contradictory set up that was these pious relics
at home was the perfect pressure cooker. Frederick wasn't you know,

(22:13):
some slavish disciple of Luther. He was really a shrewd
prince who saw value in protecting this first rate professor
while also keeping Rome at arm's length. So was Luther's
purely alone voice or was he also a timely instrument

(22:34):
for regional power who liked a bit more autonomy from
the papal tax man. You decide, okay, now file away
two more inconvenient details later. The famous image of Luther
marching up the castle church and nailing the ninety five
thesis on the door. Maybe it happened, maybe it didn't happen.

(22:58):
Here's the thing. Posting thesis for debate on a church
door was actually normal academic procedure at the time. Okay,
to say how often it did or to have an
effect like it did in this case obviously was far
and few between. But what is certain is that Luther
wrote the thesis in Latin, sent them directly to artibitious

(23:22):
Albrecht with a letter protesting indulgence abuses. Now, the print
explosion came when others translated and published them rapidly, and
that really matters because it hints that the acceleration wasn't
merely Luther's doing. It was a network effect in a
new world that was wired by the pressed right that

(23:44):
really changed how information flowed. And it's also fair to
say that the theses weren't a full blown Protestant manifesto, if
you will right. They were fifty plus critiques aimed at
abuses and theological assumptions behind indulgences. Luther still sounded like

(24:05):
a loyal son of the church calling reform, but he
really underestimated, in my opinion, how little room there was
to question the money flow without starting a fire. Right,
it's a big deal. And let's get to the next views.

(24:26):
And that was this, you know, the ninety five theses,
what they actually said, and how they the press turned
the faculty debate into this huge crisis, which it began.
So here we go fall of fifteen seventeen. The tension
had been simmering in Luther's conscience and classroom, and it

(24:46):
file it finally boiled over into action. The indulgence trade
was in full swing, and again he had preachers like
Tetzel stirring crowds with fear, promising deliverance from purgatory for
the right price. Archbishop Albrecht, knee deep in debt to
the fulgers, needed to keep those coins rolling in. Luther

(25:11):
couldn't keep quiet, so he wrote the ninety five points
of dispute. These weren't rants scribbled in anger. They were
carefully numbered propositions meant for academic debate among scholars. And
again they were written in Latin, the language of the university.
At least that was the intention. So stop there for

(25:36):
a second. Remember the mainstream version of the story says
that Luther innocently posted the thesis on the castle church
door in Wittenberg on what date. If you listen to
the radio show last year on Halloween, I said Happy
Reformation Day, October thirty first, fifteen seventeen, like a student

(25:57):
posting a flyer. Obviously it became an icon, right hammer,
nail parchment, Reformation born? Did it happen or did history
embellish the story? We weren't there. We don't know. We
know the earliest references of the nailing comes decades later, right,

(26:18):
part embellishment who knows? What we do know for sure
is that Luther mailed his thesis towards Bisious Albrecht with
a cover letter protesting indulgence abuses. Now that part absolutely documented.
So how did a set of Latin points sent to
a bishop explode so quickly across all of Europe? Of course,

(26:43):
the answer is the printing press. Someone possibly friends sympathetic
to Luther's critics, translated the theses into German, printed them
and circulated them, and within weeks they were everywhere. This
wasn't Luther acting alone. This was a network, intentional or not. Right,

(27:09):
we know in this world rarely everything is organic, so
we don't know. But someone knew how to weaponize the
press and use it against Rome. Now here's another part
that your school books won't tell you. Indulgences weren't just
a theological debate. They were a financial contract. You see,

(27:33):
every indulgence purchased sent half the money to Rome, remember
for Saint Peter's Basilica, and the other have to pay
Albreks loans. When Luther's theses questioned the legitimy of the indulgences, again,
he's not just questioning church practice, he's threatening repayment streams

(27:54):
to Europe's most powerful bankers. Right now, let's sample a
few of these theses. Right, They weren't a broadside against
Catholicism itself. In fact, many still assumed papal authority. For example,
Luther wrote, the Pope does not intend to remit any
penalties except those imposed by his own authority. That's thesis

(28:18):
thigh Thesis five. Pardon me, look at thesis twenty. Therefore,
the Pope, when he uses the words plenary remission of
all penalties, does not actually mean all penalties, but only
those imposed by himself. So these aren't protests against the
prophecy itself, but it's against its misuse of indulgences. But

(28:43):
there are others that cut much deeper. Look at Thesis
twenty seven. It challenged Tetzel's infamous jingle. Right they teach
human folly who say that as soon as money clinks
into the money chest, the soul's fly out of purgatory.
That was Martin Luther calling out the sales pitch for

(29:06):
what it was folly. Thesis eighty two asked a devastatingly
simple question, why does not the pope empty purgatory for
the sake of holy love and the dire need of
souls that there are if he redeems an infinite number
of souls for the sake of the miserable money with
which to build a church. In other words, if the

(29:27):
pope really had the power to free souls, why not
do it for free? Why are you tearing? Uh? Why
are you tying? I should say mercy to coins. That
was dynamite. And if you again you put it in context.
If you're a guy with a life and a few children,

(29:50):
and you barely have enough money to get by to
feed your family, and you're giving up part of your
income for these indulgences, and then you read this letter
from Martin Luther, it's probably going to fire you up.
And that's why it sparked so fast, right, That's why
the thesis didn't remain very long in the confines of

(30:14):
academic debate. At that point. The people of that time,
they were calling out the whole spiritual economy in a question.
Now here's a bit of a conspiratorial angle worth chewing on.
If I had my original mixer here that is in
the shop right now, I'd hit my little coin button.

(30:34):
Right was the timing of coincidence. Right, Frederick the Wise,
the elector of Saxony, Luther's territorial prints, had recently banned
Tetsel from selling indulgences inside his territory. Right, it wasn't
purely purely out of pety. Frederick had his own relic collection,
and we've talked about that. Right, it was a power game.

(31:00):
There's another overlooked layer. These thesis spread so quickly because
the people were already primed. Right, So here's the thing.
They were already tired of Rome's taxes. Sound familiar, Right,
This past year, I've heard more people finally waking up
and complaining about the tax burden that this government has

(31:22):
put on us. Property taxes. Right, you get your paycheck
that's already been taxed. Then you go to the store
to buy something you got to pay a tax on that.
You pay a tax on your car, your title registration,
to go fishing, to go hunting, income tax, tax, tax,
tax tax, property tax. People were going through the same thing.

(31:44):
Rome was very parasitic at the time. I'm not saying
it isn't now. I'm just keeping an eye on this.

Speaker 1 (31:51):
Right.

Speaker 4 (31:55):
They were tired of the clerical scandals. They were tired
of being told that their salvation depended on money. And
Luther put into words what countless peasants and merchants and
even nobles were already whispering. He wasn't a lone prophet
that was crying in the wilderness. He was the lightning

(32:15):
rod for frustrations that have been building for a long time.
And of course, when you threaten powerful people like that, right,
you know, the president has a bunch of people that
writes the retorts to you know, I'm sure Bill Clinton
probably had about fifty writers, right I did not right,

(32:37):
people ready with pen and paper to build a response.
And in fifteen eighteen Luther was summoned to defend himself
at Augsburg before Cardinal Kajetan Rome ordered him to recant.
I mean, imagine at that time the head of Rome saying,

(32:58):
recant your statement, and he said no. Then the debate
escalated at Leipzig. Anybody, I should say, most people who
went to Iraq, they know exactly where Leipzig is. We
flew out out of there many times in Germany. But
the debate escalated in Leipzig in fifteen nineteen, where Luther
went further, denying the infallibility of counsels and papal authority.

(33:23):
And that's when it became clear this was not just
a quarrel over indulgences anymore. The Reformation was on and
it was at that point people knew the split was coming.
And here's the thing. You look at our modern world today.
If you abuse or are so parasitic on people for

(33:45):
so long, they people won't. They have a boiling point,
They have a line in the sand, and they say
enough is enough. And when you're paying five dollars for
a loaf of bread, I paid eight dollars Anne nine
cents for some heavy cream the other day. Today I

(34:06):
had lunch with my brother in law. I picked up
two salads. It was thirty dollars. People have had enough.
And this is what happened. And especially when you tell
people that they're you know, salvation depends on it. It's
a big deal. So again, mainstream historians package it is

(34:28):
a clean story of conscience versus corruption. But if you
follow the money, you really understand why the machine moved
against them the way that they really did. And before
we get into the next section talking about the theological core,
and his writings. I want to pause. And I know
this is probably a little old news now. As I mentioned,

(34:50):
I wanted to play some audio for you this weekend,
but I didn't have time.

Speaker 3 (34:55):
This is.

Speaker 4 (34:57):
Benny Johnson who was interviewing Eric Trump, and I always
felt like Benny Johnson was a decent guy. Again, a
lot of these people I know who they are, but
I don't know them right, But I felt bad Benny
missed a big opportunity here to correct Eric Trump, and
he missed it. And I'm going to play this audio
for you. We'll be back in about ninety seconds.

Speaker 5 (35:20):
Destroy us. And yet here we are, and we have
this amazing piece deal on Charlie Kirk's birthday. I can't
tell you how many things are lining up. I mean,
think about the fact that this book came out on
Charlie Kirk's birthday, on the same day as we have
peace in the Middle East, you know, I mean, so
many different factors are all coming together at once in

(35:42):
the most unthinkable, unbelievable journey. You could have scripted this.
You could not. The wildest author could not have scripted
this book. And the trials and tribulations and twists and
turns to get to where we are today. And look
how much better humanity and our world is. You know,
we're saving Christianity, We're saving God, or saving the family unit,

(36:04):
We're saving this nation. I mean, you know, DEI is
out the window, Benny, you know, I mean you no
longer have Colin Kaepernick kneeling for the national you know,
for the national anthem. You no longer have you know,
a Budweiser going woke as hell, or all of all
of this is is dead. And yet what do we have?

Speaker 4 (36:21):
You know, we have a return to people going to church.

Speaker 5 (36:23):
We have a return to people, you know, valuing their
children and valuing society and believing in the white picket
fence and what the American dream represents and what the
American dream stands for, and American exceptionalism and peace around
the world, and that people can coexist with one another
without having a you know, pick up arms and destroy
each other for no reason whatsoever other than you know,
incompetent and you know, and and egotistical governments. It's a

(36:47):
beautiful time. And he will go to heaven for all
of that. God absolutely guided this journey in ways that
you know you'll you'll learn an under stage and it's
a big part of the story. But he was, he
was there the entire time.

Speaker 4 (37:05):
Man, I'll tell you what. Beny's sitting there smiling and
shaking his head. And whether or not he just doesn't
have the confidence and I don't know this, gentleman, I
never met him. Whether or not he doesn't have the
confidence to challenge a Trump, or he is part of
the platform. There were two huge and miss you know,
two huge misses there. Number one trying to say that

(37:26):
you can get to heaven on works is a joke.
And then saying that Trump is saving God. Man, it's hard.
It's like watching the Hinden Mirk. It really is. Let's

(37:49):
jump into the next section here. So after the thesis
went viral, Luther had a choice, all right, he could
retreat build on what he started, and he chose to build.
And he built wasn't just protest. It was a new
framework of salvation and scripture and how the church itself

(38:11):
understood and to this day two very powerful slogans, solified
and the scriptura right solifide means faith alone, grace through faith.

Speaker 1 (38:21):
Right.

Speaker 4 (38:22):
Luther had delivered in terror of God's judgment exhausting himself
in confession and penance. But in studying the Book of
Romans written by Paul, he came to see that the
righteousness righteousness of God was not simply a standard condemning sinners,
but a gift God gives through Christ. We don't climb

(38:42):
up to God with works or payments or penance. Right
God comes or indulgences. God comes down to us with grace.
Faith is not an achievement. Its trust is the promise
that Christ has already accomplished in things that we never could. Okay,
solas scriptura means scripture alone. For centuries, authority in the

(39:06):
Church flowed from scripture and tradition, with the pope and
counsels claiming final say in disputes. Luther said, no, the
word of God is the final authority. Counsels canare pope's
canair why because they're human. Scripture stands unchanged. Now this

(39:28):
was revolutionary at the time because it shifted power away
from Rome's hierarchy and into the hands of any believer
with the Bible. Now you understand why Rome felt so threatened.
First they were threatening his money. You know, First Luther
was threatening their money. Now he's directly threatening Rome's authority.

(39:54):
But here's the kicker. Until Martin Luther, most laypeople didn't
even have have a Bible they could read. Remember, scripture
was written in Latin, locked behind the clerical class. Right,
and his new translation of the New Testament into German
in fifteen twenty two, later the Full Bible in fifteen

(40:16):
thirty four. Then you get into the Geneva Bible and
the King James version in just at what was sixteen
oh four, right, and now all of a sudden, in
fifteen twenty two forward, the common farmer, the blacksmith, the
mother at home. They could all read the word in
their own tongue. And with the press, the Bibles circulated widely.

(40:42):
That's why historians call it one of the most influential
translations ever made. It didn't just give people access to text,
it gave them access to authority. Right now. Again, Luther's
translation wasn't just about piety, was standardizing the German language,

(41:02):
creating a new cultural unity that served the rising power
of German princes. With one language, one Bible, one common confession,
regional rulers could strengthen their independence from Rome. So Luther,
only a reformer of conscience or was he also knowingly

(41:23):
or not serving the political project of Germany? Right, And
that's kind of a there's also a world where he's
just serving his people, not necessarily reflecting to a government
in itself.

Speaker 1 (41:38):
Right.

Speaker 4 (41:40):
Some of his key writings on the freedom of a
Christian that was written in fifteen twenty, and this is
where he lays out his paradox.

Speaker 1 (41:49):
Right.

Speaker 4 (41:50):
He says, a Christian is a perfectly free lord of all,
subject to none. A Christian is a perfectly dutiful servant
of all, subject to all. So in context, faith frees
you from the bondage of work's righteousness, but that freedom
expresses itself in love and service. Radical words, though often

(42:12):
stripped of their edge today. The same year he wrote
to the Christian nobility of the German nation. So here
he's appealing directly to the secular rulers to reform the
church if Rome won't. He tears down the three walls
that Rome had built, the division between clergy and laity,

(42:33):
the pope's monopoly on interpretation, and the pope's sole authority
to call councils. This is where reformation stops being just
theology and becomes politics. By calling nobles to step in.
Luther gave them a theological excuse to seize church lands
and cut papal influence. So, yes, elites continue to benefit,

(43:03):
just different elites. Not even know what word do you use?
Ruling class? I hate that elites the hidden hand, right,
but the people at the top of the food chain,
the parasitic class if you like. Right then fifteen twenty
five the bondage of the will. That was Luther's debate

(43:25):
with Erasmus. Luther hammered home that human will is bound
by sin and that salvation is entirely God's work. Why
does this matter? Because it shows that Luther wasn't just
against indulgences. He was against any theology that made salvation
depend on human effort, and that became really the dividing

(43:48):
line in Reformation. Now let's get to his table. Talk
very interesting here. So by the mid fifteen twenties, Luther
was no law longer just some monk. He had married
a former nun, Katherine of von Bora, built a household
in Wittenberg, and his home became more than just a

(44:11):
family residence. It turned into a hub for students and
colleagues and visitors, and at the dinner table over mugs
of beer and hearty meals. Martin Luther spoke freely. His
students scribbled it all down, and those notes were later
compiled in what we call the table talk. Now, this

(44:35):
is the Luth that you're not going to find in
the textbooks. He was brilliant, he was funny, he was pastoral,
he was contradictory, all within the same sense. So with
the table talks you get the human side of him.
He joked, he told stories, spent time with his family,

(44:56):
comforted his children, praise his as Lord Katie for how
she ran the household. He could be tender, reminding his
students that faith is as simple as a child clinging
to Christ. Right, this is the luth who wrote Ham's
like a mighty Fortress is our God, who believed the

(45:18):
word could be sung into the hearts of the people.
And then there was the other Luther who, depending on
who you talk to, right, some people say he would
hurdle insults with creativity, calling the pope Antichrist, which, let's
be fair, there are many people today that think and

(45:39):
this is the fine line. When Luther was calling people Antichrist,
he wasn't saying that they were the Antichrist who comes
at end times. You are either for Christ or I
should say this way, you are either in Christ or
you are Antichrist. And I believe what he was saying
here was the Pope was a wolf in sheep's clothes, clothing,

(46:00):
and he was Antichrist. Maybe in some context he did
call him the Antichrist. Right. Now, here's the part that
every single history book sanitizes. And you can find most
of Martin Luther's books on Amazon, but there is one

(46:23):
book that you cannot find on Amazon, and you're very
hard pressed to find. But I will have the link
in the show notes to take you to archive dot
org and you can read or even download the book
for free. In the table talk, Luther talked about the
Jews and yes, Muslims. Very very interesting table talks. Unfortunately

(46:50):
then weren't published until years after his death. But the
table talks are a gold mine because it reveals so
much truly, you know, calling the Pope the old serpent,
the Rome, calling Roma brothel, but when you actually sit

(47:12):
down and read the book, Martin Luther the Jews and
their lives. He's attacking them for their lack of faith
and how they have turned their back on God and
Jesus Christ for thousands of years. Now modern world, especially

(47:33):
if those people are running the newspaper, well, what is
this nineteen seventy four. If they're running you know, the
websites and CNN and MSNBC and YouTube, they're going to
hide these things. Right. The churches in mainstream media is
going to give you the warm luthor, the family man,

(47:55):
the preacher of grace, the bold man who you know
attacked the ninety five thesis on the church. Remember, and
this is something that we talk about all the time,
even at church, every time that there's a revival, right,
there's a genuine revival now against or with gen Z

(48:18):
as they say, and many others since September tenth, and
a lot of people get caught up in the who
did it and all of this, when really, if you
follow Christ, you should be grabbing hold of this moment
and running with it and leaning into it.

Speaker 1 (48:35):
Right.

Speaker 4 (48:36):
And that's here's what I'm afraid of. If you go
back to the original, the very first great Awakening of
the seventeen forties and fifties that got wiped out from
war World War One, the Christmas Truce of was it
nineteen fourteen, you had British and German troops singing songs,

(48:59):
exchanging gifts, allowing each other to bury their dead, even
playing soccer together, and then they're told to get back
to war. If that sentence alone doesn't tell you how
controlled we are, what puppets we are. Where in one moment,
we're shaking hands, you know what part of Germany. I'm

(49:20):
from Bavaria, We're from England, are you? I'm from Liverpool,
and talking about this and that, shaking hands and exchanging
gifts and you know, exchanging rations and playing a game
of soccer against each other, and then you're told by somebody, okay,
now go back to killing each other. That is exactly

(49:45):
what happened. And unfortunately, anytime that there's a great awakening,
anytime there is a revival of this nature, the parasitic
class step in and start another war. Look, there's a
lot of things going on in the world right now,
South America, Europe. You know, we don't want to lose

(50:07):
sleep over things we can't control. But there should be
a sense of urgency of taking this moment and running
with it, because that's what happened. Right the Reformation was
in full swing, and you know, the wars of religion
were breaking out, right. So there's two table talks I

(50:33):
want to kind of highlight and we'll wrap it up
for fifty minutes in already. But let's talk about Luther
versus Copernicus. Now you want to add another podcast. For
several years we ran about two hundred and fifty episodes.
We entered people, We interviewed people from all over the world,
all across this world, right, and they shared their journey

(50:57):
to the truth. And you know, we understand that Satan
can't create anything. All he can do is deceive and pervert.
So let's focus back back on this, pardon me. By
the time Luther was settling into his role as a reformer,
this new idea creeping onto the stage of Europe was

(51:18):
an idea that the Earth maybe wasn't the center of
God's creation but just another planet spinning through space and
around the Sun. And again, before you get worked up
over the subject, this is a true story from the
fifteen late fifteen thirties, early fifteen forties that Martin Luther

(51:39):
had with Copernicus. So this movement of that maybe we're
not on a spinning ball is not just oh, bro
It just started on YouTube ten years ago. Now, there's
been plenty of books written on it for hundreds of years.
The man most often credited with pushing this theory of

(52:00):
heliocentrism was Nicholas Copernicus, and he was this Polish mathematician.
Mainstream historians paint Copernicus is a bold genius ahead of
his time, a hero of science standing against backward religion.
Right those Hillbilli Appalachians is basically what he was calling them. Right,

(52:22):
they loved the contrast. On one hand. You know Luther
the narrow minded theologian with Copernicus the enlightened thinker. Right,
that's if you ask someone who's involved in science, that's
what you get. So again, Copernicus sat on his so
called heliocentric model for fifteen twenty years, depending on who

(52:42):
you ask. He didn't publish De revulun how do you
say this, De revolution abyss until fifteen forty three, and
that's a very year he died. So why did he
wait just prior to his death to reveal something if
he believed in it so much, if it was such
a breakthrough, Because even he knew the math didn't match observation,

(53:09):
he knew he was just reshuffling these ptolemiic cycles and
epicycles on epicycles.

Speaker 1 (53:20):
Right.

Speaker 4 (53:24):
The numbers didn't prove his models. They simply are rearranged assumptions.
And by the way, they have rearranged the numbers numerous
times the more technology advances. Okay, most importantly, this is
what Luther stood behind. The scriptures do not support what

(53:44):
you were taught in school. And this is something I
talk about to pastors. I had a great, great conversation
about a week ago, this past Wednesday, with a pastor
two hours having a deep conversation. And you know, I
talk about how we confuse our children. Right, they sit

(54:05):
down in Sunday school, we teach them about the flood,
how the earth was created, right, how God created it,
how he created man. And then they go to their
public school and they're taught no, the earth was created
by a huge explosion, something from nothing, and we evolved
from fish to frogs to monkeys to man and then

(54:27):
we just stopped evolving, and that dinosaurs are eight billion
years old. Why do we confuse our children like that?
Why don't we teach them on the one hand this,
On the other hand, that because that's the point of
the matrix to confuse, to keep you so busy that

(54:49):
you don't actually take the time to see straight. Luther
was not shy about that, and one of his table
talks in fifteen thirty nine he dismissed Copernicus' outright this
is the father of heliocentrism. Martin Luther said, and I
quote this fool wants to turn the whole art of

(55:11):
astronomy upside down. But scripture tells us that Joshua commanded
the sun to stand still, not the Earth. This isn't
about Martin Luther being stubborn. He is pointing to the
text from the Bible, God's divine word, from Genesis to
Psalms to Joshua. The earth is fixed, it's immovable, while

(55:35):
the Sun, the moon, and the stars move in their courses.
So Copernicus is directly contradicting God's word. So you have
to ask yourself was there anybody behind Copernicus because his
book was kind of shepherded into print by a guy

(55:57):
named Andreas Osander. He was a Lutheran turned reformer who
inserted a preface claiming that the system was just a
mathematical convenience, not reality. That preface downplayed what Copernicus was
really saying, softening for church sensors. In other words, from
day one, the heliocentric theory was smuggled in under false pretenses,

(56:20):
fraudulent from the start. And that's why it was so
important for Rome to push this heliocentrism. Right, Martin Luther
is dismantling Rome's spiritual monopoly. He's translating the Bible into

(56:42):
the language of the people, and he's anchoring truth back
to scripture. What better way to undermine Martin Luther than
to introduce a shiny new cosmic model that made Scripture
looked outdated. And if you don't understand how deep that
cuts that subconsciously, the heliocentric system keeps people away from God.

(57:09):
If you can't see that, you should sit back and
truly understand that the Big Bang theory and evolution and
heliocentrism are all intentionally created and meant to trivialize our Creator.

(57:32):
And you know, from Copernicus, then it goes to Galileo,
to Newton, to Darwin, the Big Bang right, scientific progress.
We live on a ball that's spinning one thousand miles
an hour, flying around the Sun. At sixty seven thousand
miles per hour. It's random, it's meaningless, it's godless. It's

(57:56):
not science, it's its own religion. And Luther smelled it
early and called he called Copernicus a fool, and he
was right. Copernicus wasn't delivering truth. He was laying down
the first bricks of a counterfeit system. And the parasitic
class then now loved that system because it strips away
the centrality of man, the centrality of God's creation, and

(58:20):
it replaces it with endless space, where you're just dust
in a time that's been going on for billions of years.
You're meaningless, and you're easier to control. So when Luther
rejected Copernicus, it wasn't out of ignorance. It was out
of discernment. He understood that any model that contradicts scripture
is false, no matter how cleverly it's dressed up in mathematics.

(58:44):
And five centuries later, as we peel back NASA fakery
from the Challenger to the moon Landing, we see that
Luther wasn't behind the times, he was ahead of the game.
Now this is the part that made a lot more
people upset. That was his later writings against the Jews.
Mainstream historians either weaponize these to smear everything he stood for,

(59:08):
or they bury them to protect his image. And I
don't do either, you know that, right. So again it's
the fifteen forties. Martin Luther's no longer this young monk
battling indulgences. He's an older man dealing with poor health.
He had kidney stones. Tonightis bounts of depression, which dealing

(59:33):
you know, I don't want to say fighting. But what
he did for all those years, it was a struggle
and the weight of a movement that had grown beyond
his control. His reformation had splintered into Lutherans and a Baptist,
radicals and more. He saw confusion. Division in his eyes,
threats to both the Gospel and the German people. And

(59:54):
it was this later period that he wrote one of
his more open works, and that was again, he doesn't
mince words. And that's one thing you have to understand
about Martin Luther. And I think that's okay. If I
ask somebody a question, I want an answer. When I

(01:00:15):
practice a sermon and I give that audio to somebody,
I don't want them to tell me it's good and
pat me on the back if it's not. Because if
I stand up in front of one hundred people and
they give me the wonky eye, I really wish that
guy would have told me. Right, I want truth, no
matter how bitter it taste.

Speaker 1 (01:00:31):
Right.

Speaker 4 (01:00:35):
Understand this, and this is what people don't get when
we talk about Jews. We're not coming out of a
position of hate. At least you better not be Okay,
what he's doing here is he's trying to address real
doctrinal disputes rooted in his conviction that salvation only comes

(01:00:58):
through Christ alone. That's why when you get in these
churches and you see on whether it's the church bulletin
or you know, after offering or tithing, I should say,
right when the pastor says any prayer request, there's always
that one person pray for Israel, pray for the United States.
Be more specific, what are you praying about the United

(01:01:19):
States for our protection, for prosperity, or that every nies
shall bow? And every time confess, why are you praying
for Israel? What are we praying for Israel for their protection? Well,
let's pray for the protection of the Palestinians too, Right,
because those twenty those twenty Israelis got all the press coverage,

(01:01:41):
they got all the family pictures. But the two thousand
Palestinians they were militants, they were detainees. And the same
people who were complaining about the January sixth event are
championing what happened there because the twenty Israelis were hostages.
The two thousand Palestinians were terrorists. Right, And that's what

(01:02:15):
we try to tell people. You better be praying for everyone,
don't pick teams. The Bible itself is filled with warnings
against unbelief, against idolatry, against rejecting the Messiah. In Luther's mind,
the Jews of his day, they weren't some neutral bystanders.

(01:02:38):
They were active opponents of the Gospel. And they still
are today, misleading Christians, blaspheming christ and in some cases
trying to convert Christians back to the old law, the
old Covenant. So here we go fifteen forty three, and
this will be in the show notes on the Jews
and their lives. Historians will just show the harshest lines,

(01:03:02):
right and listen, he was calling for synagogues to be destroyed,
for Jewish writings to be burned, rabbis to be silenced.
And again, if you show some people lines out of
the Talmud, it's back at us, right. If a gentile
should read the Torah, we should be put to death.
What he was doing was he was citing scripture. When

(01:03:27):
you read through this, he is citing scripture. He's reciting
Isaiah fifty three, Galatians three twenty eight. He saw himself
echoing the prophets who rebuked Israel for the same things
Idolatry right, and the apostles who clashed with the synagogue
leaders who rejected Christ. He was doing nothing different. It

(01:03:48):
wasn't about race. It's about doctrine right now. Right whether
it's Henry Ford or Martin Luther, they are labeled as
anti Semites because you know, it's doctrine. And when they say, oh,

(01:04:12):
these writings are proto Nazi racism, that's dishonest and it's slander.
Luther never imagined racial categories as we think of them today.
He judged by faith and doctrine, not by bloodlines. And
that's what a lot of these evangelicals still have in
their head. And bloodlines ended with Christ's resurrection and then

(01:04:36):
the subsequent destruction of Jerusalem in seven a d. That
was half the battle that Paul had. Right, what's the
oldest book in the New Testament? First Thessalonians. Right, he's
explaining to people he gets the letter, you know, first,
you know it's encouraging, but then they start to say,
well what about you know, my grandfather who died before Christ? Right,

(01:05:00):
and asking all these things, And that's what Luther's trying
to do here. He's trying to say, hey, listen and listen.
I'm not trying to compare one to the other. What
I'm saying is it's simple doctrine. And he's trying to
get people to understand that there is only one covenant
now and it's been that way for two thousand years
back then, it was fifteen hundred years during Martin Luther's time.

(01:05:23):
It's one covenant nowhere bloodlines John fourteen six, Galatian three twenty,
and there are so many. The only way to him
is through Christ, and the Jews do not recognize Christ.
And that's the point he's trying to make. And yes,
the Jews have caused trouble in many countries. They've been
kicked out of one hundred and nine and multiple times right,

(01:05:46):
But you can't come from a position of hate, because
you automatically lose when you come from hate. We have
to pray and hope that they fall to their knees
and find Christ. That would solve a lot of our problems.

Speaker 1 (01:05:57):
Right.

Speaker 4 (01:05:59):
But Martin Luther befriend and baptized a Jew who confessed
to Christ just as soon as he would a Christian
German peasant, I should say. But if someone rejected Christ
and taught others to do the same, Luther came down
on them as well. It didn't matter if they were Jews,
Muslim or just you know, straight up atheist. He applied

(01:06:21):
passages like John eight, where Jesus is telling the unbelieving Jews,
ye are of the Father, the Devil, and to him,
rejecting Christ was satanic, and he wrote just like it
right on page let me have my page fourteen of
his book. There's an entire section entitled children of the Devils.

(01:06:46):
Our Lord also calls them vipers and John eight thirty nine,
if you were Abraham's children, you would do the works
of Abraham. You are the work of your father. I'm sorry,
you are of your father, the Devil. And he goes
on to say was unbearable for them that they should
be the children of the devil, that they cannot hear it.
For if they would have to give us this foundation

(01:07:09):
Abraham's children, everything they have built upon would have to
fall and be different. In the following, this self praise
is refuted from Scripture as unfounded assumptions. These dissertations close
with these words. But this will I say for the
strengthening of our faith, For the Jews will not let

(01:07:30):
this pride and this glory for their nobility and blood
be taken away from them. As said above, they are hardened.
Our people, however, should be on their guard against these hardened,
condemned people who accuse God of lying and proudly despise
the whole world that they have not been misled. For

(01:07:51):
the Jews would gladly entice us to accept their faith
and to do wherever they can. For if God should
be great toward the Jews, they first would have to
do away with their schools, out of their hearts and
out of their mouths, all such blasphemous prayers and songs,
and the boasting of pride about their blood. For such

(01:08:14):
prayer constantly increases God's wrath upon them. But they will
not do this nor humble themselves, except a few individuals
whom God draws especially and redeems from their terrible destruction.
This was five hundred years ago. But if you say this,
if you read this, that's what people don't get is

(01:08:36):
that the claim anti Semitism cuts much deeper. And there's
so many Christians who follow Christ who support these people,
and it's hard to watch. And again I'm not saying
to come from Hey, that's the wrong way. But if
you don't identify it and tell other Christians that, hey,

(01:08:59):
there is only one way to Him and that is
through Christ, these people do not. They're very prideful people.
You'll hear whether it's net, Yahoo or whoever it is,
it's us, we aye us. It's not about him. So again,
if you want to read the whole, it's not a

(01:09:19):
super long book. I think it's sixty eight pages or so.
But you know, if you do like it, you might
want to print it out because who knows how long
it's going to be on the internet. So again, interesting times.

(01:09:40):
Let's wrap up here in a minute. Let's talk about
his legacy. He died in fifteen forty six. Back in
his hometown of isl Ben. But you know, here we
are five hundred years later almost and his voice is
still being echoed. He began as an anxious monk who
ended as a figure who really rewired the faith and

(01:10:06):
stood up against the Roman Empire in politics and culture.
He ended up shattering Rome's monopoly. Right before Luther, the
Church of Rome was the unquestioned spiritual empire of Europe.
After Luther, no one could pretend that a single pope,
a single council, where a single institution held uncontested authority.

(01:10:31):
That crack in the dam opened the floodgates for reforation
movements across the continent. Some went in directions Luther never endorsed.
There was Wingillian Switzerland, Calvin and Geneva, and a Baptists
across Rhineland, but the common denomination was simply Rome no
longer had this monopoly on salvation, and people could read

(01:10:54):
the Bible for themselves. He gave the Bible back to
the people, right, it was very important. He exposed the
money machine with the ninety five theses. He stood against
counterfeit science of his day. Right when Copernicus pushes unbiblical
heliocentric model, Luther rejected it. And once again, you point

(01:11:16):
any of these things out that we've talked about for
the last hour, you're either anti science or anti semite,
or anti this or anti that. No, I'm simply following
the word and what it says, because I know man
lies about everything.

Speaker 1 (01:11:29):
We know that.

Speaker 4 (01:11:30):
That's what I try to tell people. If you think
there's just lying about some things, you're fooling yourself. You're
absolutely fooling yourself. Right and listen, back in twenty twenty,
we were called morons, fools, my goodness, we're going to
kill grandma if we hugger because we didn't want the vaccine.

(01:11:51):
Sometimes it takes a few weeks, sometimes it takes a
few years, but we're usually proven right, not right about everything,
but you have the ability to see, you understand how
the world works. Right before I give my final words,
I have one more audio clip to play and it

(01:12:13):
kind of goes about what we talked about at the end.
This is a little commentary on the Sacklers, the family
behind oxycotin.

Speaker 6 (01:12:22):
The entire opioid epidemic in America was all due to
one Zionist Jewish family, the Sackler family. They're responsible for
the deaths of half a million Americans and the severe
addiction between three to six million Americans which had their
lives ruined, pushed away from the families living on the streets,

(01:12:46):
and many even ending up in jail, unlike the Sacla family,
which in the end would not serve any jail time
at all.

Speaker 7 (01:12:53):
In the mid nineties, the Sacla family produced a pill
called oxycotton, which could not get FDA approved because there
was so strong and addictive that it was actually considered
stronger than street level h The Saclo family had to
bribe the FDA into pushing it through, which there's blame

(01:13:13):
on the FDA for that, because they're supposed to protect
us from this sort of stuff.

Speaker 2 (01:13:17):
And for the next twenty four years.

Speaker 6 (01:13:20):
While receiving data that this pill was addictive in killing people,
the Saclo family was still pushing pharmacists to prescribe it
to their patients and pushing it out there to all
everyday Americans to get addicted so that they can make
insane amounts of money billions of dollars, and the money
that they gained destroying society and causing all this addiction,

(01:13:41):
they used that money to put their names all inside museums, colleges,
even hospitals.

Speaker 2 (01:13:48):
They even use that.

Speaker 6 (01:13:49):
Money to fund anti Muslim groups, and even funded big
politicians Republican and Democrat like Bush and Obama, and helped
to fund low Zionist Jewish politicians like Chuck Schumer and
keep them into office. They used money off our destruction
to promote themselves and keep their people in power.

Speaker 2 (01:14:11):
And how does the story end.

Speaker 6 (01:14:12):
We don't know how much money they profited off of this,
but we know it is at least over ten billion
dollars from how much they siphoned off their own pharma business.
They received no jail time whatsoever. Their addict victims ended
up doing more time than them, and they had to
pay a seven billion dollar fine, which they still made
a huge profit. They got away with us because they're

(01:14:34):
a bunch of zios. Our court systems run by a
bunch of zios, and our media protects them. And they're
a bunch of zios too. They're all together, and they're
all part of the same system that uses us and
destroys us and profits in the process. And they don't
care about us. They only care about themselves.

Speaker 4 (01:14:55):
That's one of the more infuriating things and I've done
a podcast on the Sackler before. I've ruined so many lives.
And again, if this was you or I in place
of the Sacklers and we'd only done one percent of
the damage that they did, we'd be in Guantanamo Bay awaiting.
You know, the trees and crimes against humanity because of

(01:15:18):
who they are, the parasite class, and the pockets they
fill in the people they control that not one of
the individuals from their family spent a second in prison. Meanwhile,
it strung people out. And again I've heard stories and again,
if this affected you, I don't want to set anyone
into Some people get triggered when we talk about this stuff,

(01:15:41):
so if so, part ways now. But I've heard stories
of people who just went in, whether it was minor
operation or oral surgery, they came out, they got one
of the pills from the Sacklers, and next thing you note,
they're strung out on drugs, losing their job, getting arrested.

(01:16:03):
And you know, this is the same government, the FDA,
that is meant to protect these people. And now you
have Monsanto. By the way, if you haven't checked the
news lately, just put Monsanto court case or whatever in Google.
They're trying to get unlimited protection like much of the
big pharma has today. It's listen, I'm telling you get

(01:16:27):
off the left right paradigm. They don't care about you.
We need to come together and rid this parasitic class.
You know, have Christ in your heart and move forward.
Don't waste your time and your energy talking about Trump
or Biden, you know, or a shilling for them. I

(01:16:48):
should say, right, it's cool to expose their lives, but man,
it's just divide and conquer nothing, you know. Now, they're
trying to spend all this money on visit Venezuela farmers,
and we've got farmers who are going broke by the minute.
And you see how offended Trump was when a reporter
asked her what about the American farmers? Venezuela is struggling?

(01:17:10):
What about us?

Speaker 1 (01:17:11):
Guy?

Speaker 4 (01:17:13):
Thirty dollars for two to go salads today, the commissary
the other day three hundred dollars. It's insane. It is insane.
There you go. God bless each and every one of you.
I hope you take something away from this episode. We'll
see what comes to be next week. Thank you all

(01:17:33):
for your emails.

Speaker 1 (01:17:35):
A lot of.

Speaker 4 (01:17:37):
Great thinkers out there pondering a lot of things. And
as we continue to go down the rabbit hole, God
bless each and every one of you. Have a wonderful week.
Keep your head on a swivel, and until we meet again,
my friends, we will see you.

Speaker 2 (01:17:54):
I know it's been a struggle. I don't know if
you've had me. I'm gonna feel tired, hell done by
all the way? Yeah, I know you feel.

Speaker 8 (01:18:14):
Just smile.

Speaker 2 (01:18:14):
Ain't the same? That's saw way go from You feel
like you've lost your way. Don't give it, No, don't
give it. But never this home. Don't they call the primise.

Speaker 3 (01:18:35):
It ain't done yet.

Speaker 2 (01:18:37):
He's gone up plaid. Why it's a way time got up,
mamby come.

Speaker 3 (01:18:47):
Why afraid?

Speaker 2 (01:18:49):
God m calling? I can see the straight inside you.
Child's are putting up the five. Oh, you're stronger than
a thing.

Speaker 8 (01:19:08):
You are.

Speaker 2 (01:19:09):
Yeah, you're gone, be all right. You're accepting a dead
found beautiful.

Speaker 9 (01:19:18):
You're shoving ride, Yeah, you're living, breathing, move, you can
hold your head a pie.

Speaker 2 (01:19:31):
Don't give up. No, don't give in.

Speaker 3 (01:19:35):
You never lose home. Don't let gone on the primies.
It ain't done yet, This God I let wat's a
way down the God of me became me. Don't give up, no,
don't give in you never love home, don't let go
on the primis it?

Speaker 2 (01:19:56):
Ain't ni likeness worth live?

Speaker 1 (01:19:58):
Man?

Speaker 2 (01:19:59):
Why some ain't down the God?

Speaker 1 (01:20:01):
Up?

Speaker 2 (01:20:02):
Call?

Speaker 3 (01:20:07):
Why s pray down the God? Stay?

Speaker 2 (01:20:13):
Oh yeah? What's the praise down the God? Baby call?
Oh yeah, got called?

Speaker 8 (01:20:35):
Don't give up, no, don't give in? Never sol Do
they go off the primis in and do yas God?

Speaker 2 (01:20:45):
I'm saying, what kind of colts don't give no dog giving,
never home? Don't they go on the crimes? We get
it done?

Speaker 9 (01:21:00):
Lovers both living? What's done? God of eric Us all
the God of needs? Why's he done?

Speaker 2 (01:21:21):
God of.

Speaker 4 (01:21:28):
You're listening to the Fact Hunter Radio Network. Just the facts, ma'am.

Speaker 1 (01:21:36):
M