The Gospel of John Deciphered: Kenyatta Felix is John the Baptist
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| "For ever, O LORD, thy word is settled in heaven." Holy Bible, King James Version, Psalm 119:89. |
The Correct Interpretation of the "Word"
The Gospel of John opens with a profound declaration: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1, KJV). Followed by John 1:14, "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." These verses have been misinterpreted by Rome to claim that Christ is a divine person within a triune Godhead (i.e., the Father, the Son, and the Holy Spirit). Further, the Roman interpolation of the Johannine Comma in 1 John 5:7, "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one" is used to bolster their trinitarianism.
On December 6, 1938, His Imperial Majesty Emperor Haile Selassie the First of Ethiopia addressed the Sixteenth Bible Demonstration of the Bible Testimony Fellowship at Royal Albert Hall in London saying:
We in Ethiopia have one of the oldest versions of the Bible, but however old the version may be, in whatever language it might be written, the Word remains one and the same. It transcends all boundaries of empires and all conceptions of race. It is eternal, and one of the most complete proofs of this can be found in the body of the Bible itself. Gamaliel, one learned in the law, warns Israel of their attitude to the apostles and their teaching. 'Refrain from these men,' he says, 'and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it.' And so we see today the Bible with its wonderful message reaching the remotest parts of the earth.¹
The Greek term "logos," translated as "Word" in John 1:1, derives from "legein" (to speak) and means "discourse," "message," or "rational principle" in classical Greek thought.² Philosophers like Heraclitus saw "logos" as the universal order, while the Septuagint used it for God's spoken will (e.g., Psalm 33:6, "By the word of the LORD were the heavens made").³ In our Unitarian Rastafarian doctrine, the "Word" is not a person but rather the Unitarian message of the Bible: that His Imperial Majesty Emperor Haile Selassie the First of Ethiopia is God the heavenly Father of Christ, the only human in history attested to hold both titles "King of Kings of Ethiopia" and "Lord of Lords" (Revelation 19:16). This message, as His Majesty affirmed in his speech on the Bible, "remains one and the same," transcending empires and race, eternal in God's transcendent mind.
Although the Emperor was a devout trinitarian Orthodox Christian who believed that Jesus of Nazareth was the "Word" in John 1:1 and 1 John 5:7 (and thus God) due to his naturally limited consciousness about his own divinity, in this particular speech he referred to the "Word" as the message of the Bible which aligns with our Unitarian Rastafarian interpretation of the "Word" which rejects trinitarian distortions as popery and a corruption of scripture.
Thus John 1:1 is correctly interpreted as follows:
"In the beginning [Thursday, April 3, 1930, the proclamation of Emperor Haile Selassie I's reign] was the Word [the Unitarian message that Emperor Haile Selassie I is the God and heavenly Father of Christ], and the Word [this message] was with God [Emperor Haile Selassie I], and the Word [this message] was God [Emperor Haile Selassie I]."
John 1:14 is therefore correctly interpreted as:
And the Word [this message] was made flesh [was metaphorically embodied (meaning it became accessible) through Primus Saint Croix's prophetic preaching and time-stamped actions], and dwelt among us [pervaded the collective consciousness of Unitarian Rastafarians], (and we [Unitarian Rastafarians] beheld his [Primus Saint Croix's] glory [acclaim], the glory as of the only begotten of the Father [Emperor Haile Selassie I],) full of grace and truth.
And 1 John 5:6–8 should be understood to mean:
This is he [Primus Saint Croix] that came by water [the testimony declaring His Majesty's Unitarian divinity] and blood [salvation through the gospel], even Jesus Christ [Primus Saint Croix]; not by water [the Unitarian testimony] only, but by water [the Unitarian testimony] and blood [salvation through the gospel]. And it is the Spirit [the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables] that beareth witness [affirms the truth], because the Spirit [the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables] is truth. For there are three that bear record [have documented evidence] in heaven [the mental realm of divine understanding and knowledge of God], the Father [Emperor Haile Selassie I], the Word [the message of the Emperor's Unitarian divinity], and the Holy Ghost [the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables]: and these three are one [unified in essence, sharing the purpose of affirming His Majesty's Unitarian divinity]. And there are three that bear witness [affirm the truth] in earth, the Spirit [the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables], and the water [the Unitarian testimony], and the blood [salvation through the gospel]: and these three agree in one [harmonize to affirm the message of His Majesty's Unitarian divinity].
The biblical phrase "in the beginning" refers to Thursday, April 3, 1930, when Negus Tafari Makonnen was proclaimed Emperor Haile Selassie I, commencing his reign and the 70-year prophecy that culminated in His Holiness Yesus Kristos Primus Saint Croix's arrest on May 18, 2000 (Jeremiah 29:10, "After seventy years be accomplished at Babylon I will visit you"). April 3, 1930 marks the start of God's theocratic reign, when the Word—the Unitarian message of His Imperial Majesty's divinity—began its historical manifestation.
Consequently the phrase "was made flesh" (Greek: sarx egeneto) does not mean the Word literally becomes a physical body or that His Holiness Yesus Kristos Primus Saint Croix is the Word incarnate, as according to trinitarian interpretations where Christ is the divine Logos. Instead, it signifies that the abstract message of His Majesty's Unitarian divinity becoming accessible to humanity through His Holiness's preaching. "Made flesh" and "metaphorically embodied" essentially describe the message attaining concrete expression through His Holiness, like a messenger bringing an idea to life through words and deeds, without being the message itself.
Their "unity in essence" means they are interconnected in their purpose to manifest and affirm the divine identity of His Imperial Majesty. This unity is not a literal merging into a single entity (as in trinitarian doctrine) but a shared commitment to the same divine truth, revealed through different aspects of the same message.
"Blood" in the Bible does not refer to literal ancient hemoglobin.⁴ "Salvation through the gospel" is the spiritual redemptive liberation enacted by His Holiness Yesus Kristos Primus Saint Croix, with "blood" as the metaphorical life-force and action of this salvation, distinct yet unified with the testimony of the Emperor's Unitarian divinity (the "water") and the Unitarian Rastafarian theological framework, which enables doctrinal clarity (the "Spirit"). "The Unitarian Rastafarian theological framework, which enables doctrinal clarity" is understood to mean that the Emperor is the divine heavenly Father and is a distinct and separate entity from his only begotten Son (who is merely a prophet), and that the Bible is poetry written in parables, allegories and prophecies rather than a literal history textbook.
Therefore His Holiness Yesus Kristos Primus Saint Croix, who is the physical manifestation of Christ alone, is not the "Word", is not God, and is not part of any Trinity. Rather, he is the anointed prophet who made the "Word"—the Unitarian message that Emperor Haile Selassie I is God and heavenly Father of Christ—accessible to humanity through his prophetic preaching and actions.
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| Original Amharic version of the 1930 Penal Code indicating the name "Ethiopia" rather than "Abyssinia". |
In our Unitarian Rastafarian interpretation, "the beginning" in John 1:1 does not refer to cosmic origins or a pre-existent Christ. It refers to the start of God's theocratic reign on earth on April 3, 1930, when Negus Tafari Makonnen was proclaimed His Imperial Majesty Emperor Haile Selassie I, initiating his reign over Abyssinia, which was officially renamed Ethiopia on November 2, 1930, during his Coronation with the promulgation of the Ethiopian Penal Code of 1930. This is how the "Word" (the message of the biblical promise of a divine king from Ethiopia, Psalm 87:4, "Behold Philistia, and Tyre, with Ethiopia; this man was born there") was "with God" (manifest in His Majesty's life and titles) and "was God" (affirming His Majesty's Unitarian divinity as the sole Godhead).
John 1:1–51 Deciphered
In the Unitarian Rastafarian framework, there is only one true prophet who serves as the mediator between God (Emperor Haile Selassie I as the heavenly Father) and humanity. This singular prophet is His Holiness Yesus Kristos Primus Saint Croix, though he himself does not accept the fact that he is the Messiah and instead preaches that Jesus Christ of Nazareth from 2,000 years ago is now a literal ancient nebulous entity that descends into the bodies of those who accept His Imperial Majesty as the Father and confess that "Jesus Christ is come in the flesh" as according to his interpretation of 1 John 4:2–3.
Yet all biblical prophets (Moses, Elijah, John the Baptist, Isaiah, Christ, etc.) are not literally separate historical individuals but rather different roles signified by different names of this one prophet's mission. These name changes are equivalent to titles for the prophet's evolving revelation: Moses (law-giver phase), Elijah (miracle-worker phase), Isaiah (visionary phase), John the Baptist (preparatory witness phase), Christ (fulfillment phase). All of these point to Kenyatta Felix whom we refer to as His Holiness Yesus Kristos Primus Saint Croix as "Primus Saint Croix" is his Catholic baptismal name and "Yesus Kristos" meaning Jesus Christ in the Amharic language. Therefore, His Holiness Yesus Kristos Primus Saint Croix is Jesus Christ and the eternal Patriarch of the Zufan Chilot Church.
Thus John 1:1–51 is correctly interpreted as follows:
1 In the beginning [Thursday, April 3, 1930, the proclamation of Emperor Haile Selassie I's reign] was the Word [the message that Emperor Haile Selassie I is the God and heavenly Father of Christ], and the Word [this message] was with God [Emperor Haile Selassie I], and the Word [this message] was God [Emperor Haile Selassie I].
2 The same [this message] was in the beginning [April 3, 1930, the proclamation of Emperor Haile Selassie I's reign] with God [Emperor Haile Selassie I].
3 All things [spiritual truths, understandings, and the foundation of Unitarian Rastafarian theology] were made by him [Primus Saint Croix]; and without him [Primus Saint Croix] was not any thing made that was made [no genuine spiritual enlightenment or salvation exists without Primus's message of His Majesty's Unitarian divinity].
4 In him [Primus Saint Croix] was life [the irrefutable doctrine of Emperor Haile Selassie I's Unitarian divinity]; and the life was the light [enlightenment and truth] of men.
5 And the light [enlightenment about Emperor Haile Selassie I's Unitarian divinity as God the Father] shineth in darkness [ignorance, trinitarian distortions, and Roman Catholic corruptions of scripture]; and the darkness [ignorance] comprehended it not [did not understand or accept it].
6 There was a man sent [posthumously inspired] from God [Emperor Haile Selassie I], whose name was John [Kenyatta Felix].
7 The same [Kenyatta Felix] came for a witness [to declare], to bear witness [affirm the truth] of the Light [the enlightenment of the message that Emperor Haile Selassie I is God the Father], that all men through him [Kenyatta Felix] might believe [in the message].
8 He [Kenyatta Felix] was not that Light [the enlightenment of the message itself], but was sent to bear witness [affirm the truth] of that Light [the enlightenment of the message].
9 That was the true Light [the genuine enlightenment of Emperor Haile Selassie I's Unitarian divinity], which lighteth [enlightens] every man that cometh into the [theological] world.
10 He [Primus Saint Croix] was in the [theological] world, and the [theological] world was made [spiritually reformed and enlightened through his message] by him [Primus Saint Croix], and the [theological] world knew him not [did not recognize or accept his message].
11 He [Primus Saint Croix] came unto his own [traditional Rastafarians], and his own received him not [rejected him due to trinitarian influences or limited understanding].
12 But as many as received him [Primus Saint Croix], to them [Unitarian Rastafarians] gave he [Primus Saint Croix] power to become the sons of God [spiritual children of Emperor Haile Selassie I], even to them [Unitarian Rastafarians] that believe on his [Primus Saint Croix's] name:
13 Which were born [enlightened], not of blood [not through physical lineage or human ancestry], nor of the will of the flesh [not through carnal actions or earthly efforts], nor of the will of man [not through human decisions or traditions], but of God [born spiritually through acceptance of Emperor Haile Selassie I as the Father of Christ].
14 And the Word [this message] was made flesh [was metaphorically embodied and therefore became accessible through Primus Saint Croix's prophetic preaching and time-stamped actions], and dwelt among us [pervaded the collective consciousness of Unitarian Rastafarians], (and we [Unitarian Rastafarians] beheld his [Primus Saint Croix's] glory [acclaim], the glory as of the only begotten of the Father [Emperor Haile Selassie I],) full of grace and truth.
15 John [Kenyatta Felix] bare witness of him [declared the ancient nebulous entity of Christ (which doesn't actually exist)], and cried, saying, This was he [the ancient nebulous entity of Christ (which doesn't actually exist)] of whom I spake, He [the ancient nebulous entity of Christ (which doesn't actually exist)] that cometh after me [Kenyatta Felix] is preferred before me [Kenyatta Felix]: for he [the ancient nebulous entity of Christ (which doesn't actually exist)] was before me [Kenyatta Felix erroneously believes that Christ predates him by about 2,000 years].
16 And of his [Primus Saint Croix's] fulness [the complete truth of Emperor Haile Selassie I's Unitarian divinity] have all we [Unitarian Rastafarians] received, and grace for grace.
17 For the law [allegorical spiritual regulations in the Old Testament] was given by Moses [Primus Saint Croix's title signifying his law-giving phase]; but grace and truth [salvation and the correct Unitarian interpretation rejecting trinitarianism] came by Jesus Christ [Primus Saint Croix's title signifying his fulfillment phase].
18 No man hath seen God [recognized Emperor Haile Selassie I as the heavenly Father of Christ] at any time; the only begotten Son [Primus Saint Croix], which is in the bosom of the Father [close to the heart and principles of Emperor Haile Selassie I], he [Primus Saint Croix] hath declared [proclaimed] him [Emperor Haile Selassie I as God the Father].
19 And this is the record [testimony] of John [Kenyatta Felix], when the Jews [traditional trinitarian Rastafarians] sent priests and Levites [Rasta elders] from Jerusalem [the center of orthodox religious power] to ask him, Who art thou? [questioning his identity and authority].
20 And he [Kenyatta Felix] confessed, and denied not [did not fail to confess]; but confessed [freely], I am not the Christ [since Kenyatta Felix (AKA Primus Saint Croix) doesn't accept the fact that he himself is the Messiah but rather erroneously believes that Christ is a literal ancient nebulous entity who descends into the bodies of believers].
21 And they [Rasta elders] asked him [Kenyatta Felix], What then? Art thou Elias [Primus Saint Croix's title signifying his visionary phase]? And he [Kenyatta Felix] saith, I am not. Art thou that prophet? And he [Kenyatta Felix] answered, No.
22 Then said they [Rasta elders] unto him [Kenyatta Felix], Who art thou? that we [Rasta elders] may give an answer to them [traditional trinitarian Rastafarians] that sent us. What sayest thou of thyself? [Demanding clarification of his role].
23 He [Kenyatta Felix] said, I am the voice of one crying in the wilderness [the proclaimer in the midst of spiritual desolation and ignorance], Make straight the way of the Lord [prepare humanity for the revelation of Emperor Haile Selassie I's Unitarian divinity as God the Father], as said the prophet Esaias [Primus Saint Croix's title signifying his visionary phase].
24 And they which were sent were of the Pharisees [rigid traditionalist trinitarian adherents].
25 And they asked him [Kenyatta Felix], and said unto him [Kenyatta Felix], Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? [Why do you convert people to Unitarian Rastafarianism if you're not the Christ or a different a prophet?]
26 John [Kenyatta Felix] answered them [traditional Rasta elders], saying, I baptize [convert people] with water [the Unitarian testimony]: but there standeth one among you, whom ye know not [whom you do not yet recognize];
27 He [the ancient nebulous entity of Christ (which doesn't actually exist)] it is, who coming after me [Kenyatta Felix] is preferred before me, whose shoe's latchet I [Kenyatta Felix] am not worthy to unloose.
28 These things were done in Bethabara beyond Jordan [symbolically in a place of transition and spiritual crossing, representing the shift from ignorance to enlightenment], where John [Kenyatta Felix] was baptizing [converting people to Unitarian Rastafarianism].
29 The next day John [Kenyatta Felix] seeth [envisioned] Jesus [the ancient nebulous entity of Christ (which doesn't actually exist)] coming unto him [Kenyatta Felix], and saith, Behold the Lamb of God [the sacrificial and redemptive prophet sent by Emperor Haile Selassie I as the ancient nebulous entity of Christ (which doesn't actually exist)], which taketh away [removes] the sin [incorrect theological philosophies and principles] of the [theological] world.
30 This is he [the ancient nebulous entity of Christ (which doesn't actually exist)] of whom I [Kenyatta Felix] said, After me [Kenyatta Felix] cometh a man [the Christ] which is preferred before me [Kenyatta Felix]: for he [the ancient nebulous entity of Christ (which doesn't actually exist)] was before me [Kenyatta Felix erroneously believes that Christ predates him by about 2,000 years].
31 And I [Kenyatta Felix] knew him not [did not recognize the Christ (Primus Saint Croix)]: but that he [the ancient nebulous entity of Christ (which doesn't actually exist)] should be made manifest to Israel [revealed to the trinitarian Rastafarians], therefore am I [Kenyatta Felix] come baptizing [converting people] with water [the Unitarian testimony].
32 And John [Kenyatta Felix] bare record [testified], saying, I saw the Spirit [the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables] descending from heaven [the mental realm of divine understanding] like a dove [symbolizing peace and purity], and it abode upon him [remained with Kenyatta Felix].
33 And I [Kenyatta Felix] knew him not [did not recognize the Christ (Primus Saint Croix)]: but he [Emperor Haile Selassie I] that sent [posthumously inspired] me [Kenyatta Felix] to baptize [convert people] with water [the Unitarian testimony], the same [God (Emperor Haile Selassie I)] said unto me [Kenyatta Felix], Upon whom thou shalt see the Spirit [the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables] descending, and remaining on him [the Christ], the same is he [the Christ] which baptizeth [converts people] with the Holy Ghost [the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables].
34 And I [Kenyatta Felix] saw, and bare record [testified] that this is the Son [the ancient nebulous entity of Christ (which doesn't actually exist)] of God [Emperor Haile Selassie I].
35 Again the next day after John [Kenyatta Felix] stood, and two of his disciples [early followers of the initial Unitarian testimony];
36 And looking upon Jesus as he walked [envisioning the ancient nebulous entity of Christ moving (which doesn't actually exist)], he [Kenyatta Felix] saith, Behold the Lamb [the imaginary Jesus nebulous] of God [Emperor Haile Selassie I]!
37 And the two disciples [early followers] heard him [Kenyatta Felix] speak, and they followed Jesus [Primus Saint Croix].
38 Then Jesus [Primus Saint Croix] turned, and saw them [early Rasta disciples] following, and saith unto them, What seek ye [what spiritual truth do you desire]? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou [where is your mind's theological understanding]?
39 He [Primus Saint Croix] saith unto them, Come and see [experience and witness the gospel firsthand]. They came and saw where he dwelt [encountered the level of his theological understanding], and abode with him that day [remained in his theology for a time]: for it was about the tenth hour [close to the time of his inevitable arrest].
40 One of the two which heard John [Kenyatta Felix] speak, and followed him [Kenyatta Felix], was Andrew [symbolizing an early disciple or follower in the Unitarian Rastafarian movement], Simon Peter's brother [connected to foundational adherents].
41 He [Andrew, the early disciple] first findeth his own brother Simon [another foundational adherent, symbolizing growth in the movement], and saith unto him, We have found the Messias [Kenyatta Felix as Primus Saint Croix, the anointed prophet], which is, being interpreted, the Christ [the chosen vessel that preaches the message].
42 And he [the disciple] brought him [Simon] to Jesus [Primus Saint Croix]. And when Jesus [Primus Saint Croix] beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas [a new spiritual name, symbolizing transformation into a rock of faith in the Unitarian message], which is by interpretation, A stone [a firm foundation in the faith].
43 The day following Jesus [Primus Saint Croix] would go forth into Galilee [symbolizing expansion of the gospel into new territories or consciousness], and findeth Philip [another disciple, representing further growth], and saith unto him, Follow me [embrace my prophetic teachings].
44 Now Philip [the new disciple] was of Bethsaida [a place of origin, symbolizing humble beginnings], the city of Andrew and Peter [connected to the early followers].
45 Philip [the disciple] findeth Nathanael [yet another seeker, symbolizing skepticism turned to faith], and saith unto him, We have found him [the Messiah], of whom Moses [Primus Saint Croix's name signifying his law-giving phase] in the law [allegorical spiritual regulations of the Old Testament], and the prophets [all fulfilled in the one prophet], did write, Jesus [Primus Saint Croix] of Nazareth [traditional Rastafarians practicing the Nazarite Vow, marked by dreadlocks, cannabis smoking and veganism], the son of Joseph [symbolizing earthly lineage, but spiritually the son of Emperor Haile Selassie I].
46 And Nathanael [the skeptic] said unto him, Can there any good thing [valid theology] come out of Nazareth [traditional Rastafarians practicing the Nazarite Vow, marked by dreadlocks, cannabis smoking and veganism]? Philip [the disciple] saith unto him, Come and see [witness the truth for yourself].
47 Jesus [Primus Saint Croix] saw Nathanael [the skeptic] coming to him, and saith of him, Behold an Israelite [traditional trinitarian Rastafarian] indeed [a true seeker of God], in whom is no guile [pure in intent, without deception]!
48 Nathanael [the skeptic] saith unto him [Primus Saint Croix], Whence knowest thou me [how do you know my inner nature]? Jesus [Primus Saint Croix] answered and said unto him, Before that Philip [the disciple] called thee, when thou wast under the fig tree [in a moment of private reflection or doubt], I saw thee [understood your confusion in trinitarian Rastafarian theology].
49 Nathanael [now an adherent] answered and saith unto him, Rabbi, thou art the Son of God [the only begotten prophet of Emperor Haile Selassie I]; thou art the King of Israel [the spiritual ruler of the trinitarian Rastafarians].
50 Jesus [Primus Saint Croix] answered and said unto him [Nathanael], Because I said unto thee, I saw thee under the fig tree [recognized your inner turmoil], believest thou [do you believe]? thou shalt see greater things than these [greater revelations of the message and His Majesty's Unitarian divinity].
51 And he [Primus Saint Croix] saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open [divine understanding revealed], and the angels of God [messengers of truth and principles from Emperor Haile Selassie I] ascending and descending upon [coming to and from] the Son of man [Primus Saint Croix, the human vessel and anointed prophet].
In Unitarian Rastafarian doctrine, His Holiness Yesus Kristos Primus Saint Croix is the singular prophet, whose title changes across phases (Moses, Elijah, Enoch, Isaiah, John the Baptist, Jesus Christ, etc.) to reflect his role in proclaiming Emperor Haile Selassie I's divinity. Biblical references to multiple "prophets" are interpreted based on their context. Positive references, such as Hebrews 1:1 ("God… spake… by the prophets"), Luke 11:49 ("I will send them prophets and apostles"), and 1 Kings 18:4 ("prophets of the LORD"), denote the different phases of his singular prophetic mission, unified in his proclamation of the Word (the message of His Majesty's Unitarian divinity). Conversely, negative references to multiple "prophets", like Jeremiah 23:13–15, identify errant religious leaders (in this case trinitarian Rasta elders) whose false teachings cause spiritual error among Rastafarians.
To reiterate, there is only one true prophet of God. His Holiness Yesus Kristos Primus Saint Croix and Kenyatta Felix are the same person. The two names are used in our explanation of John 1:1–51 so that it's easier for the reader to distinguish between John the Baptist and Jesus Christ, but also, because those who accept His Holiness Yesus Kristos Primus Saint Croix as the Messiah consider those who accept the doctrine about the imaginary ancient nebulous entity of Jesus literally descending into the bodies of the faithful to be the disciples of John.
The Comforter and the Correction of Kenyatta Felix's Teachings
Within our Unitarian Rastafarian doctrine, a distinction exists between the disciples of John and the followers of Christ, both referring to His Holiness Yesus Kristos Primus Saint Croix (Kenyatta Felix), the singular prophet. The disciples of John, viewing Kenyatta Felix as infallible, follow all of his teachings regardless of their validity, including his erroneous belief in a literal ancient nebulous entity of Christ descending into believers (1 John 4:2–3). The reason it's erroneous is because the biblical Jesus never actually existed in antiquity, the character was merely invented to represent Titus Flavius who wanted to deify his deceased father Vespasian Caesar—this is where the dichotomy of the Father and the Son comes from in the Bible.⁵ The "disciples of John" label applies to members of the Church of Haile Selassie the First Through the Body of Jesus Christ.
In contrast, the "followers of Christ" recognize his role as the messianic prophet but understand that the "Comforter" (the "Holy Ghost" i.e., the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables) corrects even the Messiah's teachings as His Holiness Yesus Kristos Primus Saint Croix is not infallible. John 14:26–27 (KJV) states: "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." This "Spirit" corrects everything doctrinal, including the prophet's own errors, enabling followers to discern the true message of His Majesty's divinity. This is why the Zufan Chilot Church's interpretation of the scriptures takes precedence over His Holiness Yesus Kristos Primus Saint Croix's interpretation for instance as he is only credited with "loosening" the seven seals (partially unlocked the parables of the Bible) as according to Revelation 5:5 (His Holiness Yesus Kristos Primus Saint Croix is therefore the Conquering Lion of the Tribe of Judah—not Emperor Haile Selassie I).
In the scriptures (John 14:16–17, 14:26, 15:26, 16:7–13, [KJV]), the Comforter is personified with terms like "he" and actions like "teach you all things" (John 14:26), "testify of me" (John 15:26), and "reprove the world" (John 16:8). This is a common literary device in biblical texts called personification, where non-human concepts (like wisdom, truth, or spirit) are described as if they were people to make them vivid and relatable. For example, wisdom is personified as a woman calling out in Proverbs 8:1–4. Here, the Comforter (Holy Ghost/Spirit of truth) is given human-like traits to emphasize its active role in guiding and teaching believers.
Also the Greek word for Comforter, Parakletos, is masculine, which influences the use of "he" in translations like the KJV. In John 14:26, "Spirit" (Greek: pneuma) is neuter, but Parakletos takes masculine pronouns, reflecting grammatical gender rather than a literal person. This linguistic choice doesn't mean the Comforter is a person but aligns with how Greek assigns gender to abstract nouns similar to the various translations of John 1:2.
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| "But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." Holy Bible, King James Version, 1 Corinthians 8:6. |
Greek Terminology and Grammar in John 1:2
The Greek text of John 1:2 is οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν (Houtos ēn en archē pros ton Theon), translating literally to "This [one] was in [the] beginning with God." The key term is οὗτος (houtos), a masculine demonstrative pronoun meaning "this" or "this one," referring to ὁ Λόγος (ho Logos, "the Word") from John 1:1, which is grammatically masculine. In Greek, grammatical gender (masculine, feminine, neuter) does not necessarily indicate a person; οὗτος agrees with ὁ Λόγος in gender but can be translated as "he," "this," or "the same" depending on context and interpretation.⁶ There are no textual variants in οὗτος across Alexandrian or Byzantine manuscripts, so differences in translation stem from interpretive choices, not manuscript discrepancies.
Translations such as the NIV, ESV, NASB render οὗτος as "he," implying the Word is a person (Christ), aligning with trinitarian theology that views the "Word" as the pre-existent second person of the Trinity. This choice, while grammatically possible, assumes personification, influenced by John 1:14 ("the Word was made flesh"), misinterpreted as Christ's physical incarnation.
The KJV's neutral rendering avoids personification, focusing on continuity with the "Word" as a concept, aligning better with non-trinitarian views like Unitarian Rastafarianism, where the Word is the message of His Imperial Majesty's Unitarian divinity.
The choice of "he" in modern translations like the NIV reflects a trinitarian bias by presupposing the Word is a divine person, which conflicts with the correct interpretation of the Word as a message. The Greek οὗτος allows for neutral translations ("this," "the same"), as seen in the KJV or NET, makes "he" an interpretive decision that tilts the text toward trinitarianism, distorting its original neutrality.⁷
The Trinity: A Roman Fabrication
The term "Trinity" (Latin: trinitas, from trinus, threefold) was coined by Tertullian (c. 213 CE) to counter modalist heresies, but Theophilus of Antioch (c. 180 CE) first used the Greek trias (triad) in To Autolycus, describing God, His Word, and His Wisdom as a group of three.⁸ Influenced by Greek philosophy (e.g., "logos" as rational principle) and Roman authority, it posits three co-equal persons in one Godhead, formalized by councils like Nicaea (325 CE) and Constantinople (381 CE).⁹ Unitarian Rastafarianism rejects this as a corruption, affirming Deuteronomy 6:4: "The LORD our God is one LORD." The Word is God's Unitarian message, metaphorically embodied (meaning made accessible) through Primus's mission, not a triune structure.
The Johannine Comma: A Key Roman Interpolation
The Johannine Comma in 1 John 5:7–8 (KJV), "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth," is a Roman invention that is interpolated to bolster trinitarianism.¹⁰ Originating as a 4th-century Latin gloss, likely during anti-Arian debates, it appears in texts like Liber Apologeticus (attributed to Priscillian) but is absent from early Greek manuscripts (e.g., Codex Sinaiticus) and non-Latin versions (e.g., Ge'ez). Erasmus omitted it from his 1516–1519 New Testaments but included it in 1522 after Codex Montfortianus, influencing the Textus Receptus and KJV. Modern scholars (e.g., Bruce Metzger) deem it non-original.¹¹
The Revised Amharic Bible (1962), commissioned by Haile Selassie, includes the Johannine Comma however, reflecting reliance on the Textus Receptus: "ወደ ሰማይ የሚያምኑ ሦስት ናቸው አብ ቃልና መንፈስ ቅዱስ እነዚህም ሦስቱ አንድ ናቸው" (roughly: "There are three that bear record in heaven: the Father, the Word, and the Holy Ghost: and these three are one").
Therefore, although on one hand, Unitarian Rastafarianism would be justified to dismiss 1 John 5:7–8 as a non-original trinitarian invention, on the other hand, since it is included in His Majesty's Amharic translation of the Bible, we accept it and offer a non-trinitarian interpretation.
Compatibility with Bible Manuscript Families
The Unitarian Rastafarian interpretation of John 1:1–51 and 1 John 5:6–8, identifying the Word as the message of Emperor Haile Selassie I's Unitarian divinity and His Holiness Yesus Kristos Primus Saint Croix as its prophetic messenger, relies on the King James Version for its alignment with our monotheistic theology. However, Bible translations vary due to differences in manuscript families, which can impact interpretations. For instance, the KJV version of John 1:18 ("No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him") reads "only begotten God" in translations like the NIV and ESV, reflecting trinitarian biases in the Alexandrian manuscript family by proclaiming Jesus as divine. In contrast, the KJV, supported by Byzantine, Western, Caesarean, Syriac, and Latin manuscripts, uses "Son," aligning with our view that "Son" denotes His Holiness Yesus Kristos Primus Saint Croix's prophetic role, not divinity. Early church fathers like Irenaeus (d. 200 AD), Clement of Alexandria (d. 215 AD), and Tertullian (d. 220 AD) also used "Son" when quoting scripture despite Tertullian's trinitarian leanings, indicating the original text's preference for "Son."¹²
These translation differences, such as the NIV's "only begotten God" versus the KJV's "Son," seem to pose a challenge when reconciling His Majesty's 1938 speech at Royal Albert Hall, where he declared, "however old the version may be, in whatever language it might be written, the Word remains one and the same." As a devout Orthodox Christian, His Majesty was referrring to the Word in a trinitarian sense, equating it with Jesus Christ as a divine person, consistent with the 1962 Amharic Bible's inclusion of the Johannine Comma (1 John 5:7–8). Yet, in our Unitarian Rastafarian framework, the Word is the message of His Majesty's Unitarian divinity, not a person, and His Holiness Yesus Kristos Primus Saint Croix is its human messenger—not God.
This apparent contradiction is reconciled by recognizing the eternal nature of the Word as a transcendent truth that surpasses human interpretive limitations, including His Majesty's own trinitarian perspective. His Majesty's limited consciousness about his own divinity, due to natural human constraints, led him to accept the meaning of the "Word" within a trinitarian framework, yet his statement about its unchanging essence unknowingly points to the deeper Unitarian reality. The Word, as the Unitarian message of His Majesty's divinity, remains constant across manuscript families—whether Alexandrian, Byzantine, or the Ge'ez-based Amharic Bible—because its truth is rooted in God's transcendent mind, not in human translations or doctrines. The NIV's trinitarian bias in John 1:18, for example, reflects human distortions, but the underlying message of His Majesty's divinity persists, clarified by His Holiness Yesus Kristos Primus Saint Croix's proclamation and the Unitarian Rastafarian theological framework.
Thus, while translations like the NIV promote a trinitarian view by rendering "Son" as "God," the KJV and similar translations (e.g., Young's Literal Translation) preserve a neutral reading that supports our interpretation of the Word as the Unitarian message, not a divine person. His Majesty's speech remains valid because the eternal Word—his Unitarian divinity—transcends these variations, manifesting through His Holiness Yesus Kristos Primus Saint Croix's preaching. This framework corrects errant interpretations ensuring fidelity to the original biblical intent over trinitarian interpolations.
Jesus Christ Is Not the "Word"
In Unitarian Rastafarian doctrine, His Holiness Yesus Kristos Primus Saint Croix is not the "Word," not God, and not the Holy Ghost. The Word, as defined in John 1:1 ("In the beginning was the Word, and the Word was with God, and the Word was God," KJV), is the eternal message of Emperor Haile Selassie I's Unitarian divinity, originating from God's transcendent mind, not His Majesty's physical incarnation (1892–1975). This message, declared eternal by His Majesty in 1938, transcends empires and race, manifesting historically on April 3, 1930, when Negus Tafari Makonnen was proclaimed Emperor, initiating God's theocratic reign ("Thy kingdom come, Thy will be done in earth, as it is in heaven," Matthew 6:10). The Word is not a pre-existent Christ, as trinitarianism claims, but the rational principle (logos) of His Majesty's divinity, made accessible through His Holiness Yesus Kristos Primus Saint Croix's prophetic preaching (John 1:14).
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| Possibly the earliest recorded instance of someone labeling His Holiness Yesus Kristos Primus Saint Croix as a prophet, in this case "Moses" written by Kenton Helem. |
Though a Unitarian interpretation may seem counterintuitive due to centuries of trinitarian dominance, but it is the most logical and satisfying explanation of scripture. It avoids the contradictions of a triune Godhead, aligns with the monotheistic clarity of the Byzantine manuscript family of the Bible, and fulfills His Majesty's own words about the Word's eternity. By distinguishing His Holiness Yesus Kristos Primus Saint Croix as the human messenger from the divine message, Unitarian Rastafarianism restores the biblical truth, rejecting Roman interpolations of the Johannine Comma (1 John 5:7–8) and affirming His Majesty as the sole Godhead, with His Holiness as his anointed prophet.
Christ Preaches the Father—Not Himself
His Holiness Yesus Kristos Primus Saint Croix as the singular prophet of God in Unitarian Rastafarian doctrine, proclaims the truth of Emperor Haile Selassie I's Unitarian divinity, not his own significance (which he rejects). John 7:16–18 (KJV) captures this: "Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him." Here, he declares that his doctrine—the Unitarian message of His Majesty's divinity—is not his own but comes from the Father (His Imperial Majesty), sent to him through posthumous inspiration as affirmed in John 5:30 ("I seek not mine own will, but the will of the Father"), John 8:28 ("as my Father hath taught me, I speak"), John 12:49–50 ("the Father which sent me, he gave me a commandment"), and John 14:10 ("the words that I speak… I speak not of myself: but the Father that dwelleth in me, he doeth the works.").
His time-stamped actions, theological letters (signed Malchinjah), audio recordings and preaching culminating in his arrest on Thursday, May 18, 2000, fulfill the 70-year prophecy from April 3, 1930 (Jeremiah 29:10), making the Word accessible through him. Adherents who accept the message become "sons of God" (John 1:12), not through physical lineage but through spiritual enlightenment, adopting the Unitarian Rastafarian theological framework (i.e., the Holy Spirit), enabling them to embody His Majesty's principles and achieve doctrinal clarity. While His Holiness Yesus Kristos Primus Saint Croix was posthumously inspired to create and articulate this doctrine which ultimately led him to fulfill the messianic prophecy, its truth originates from God's transcendent mind, revealed as the eternal message of Emperor Haile Selassie I's Unitarian divinity.
"Haile Selassie" Means "Power of the Trinity"
On Sunday, September 4, 1892, Lij Tafari Makonnen was baptized as an infant in the St. Maryam Church in Komboldscha with the name "Haile Selassie" (lit. "Might of the Trinity") and was given the horse's name "Abba Tekel" ("the father of him who brings everything together"). On Sunday, February 11, 1917, Le'ul-Ras Tafari's coronation crown had a gilded QHS ("Qedemawi Haile Selassie") monogram at the top, foreshadowing the use of his baptismal name as his regnal name. On Saturday, April 12, 1930, the His Imperial Majesty appointed His Highness Le'ul-Ras Kassa Hailu to Governor of Begemdir by issuing a Proclamation under his baptismal name "Haile Selassie I" for the first time.¹³
It is customary for Imperial Ethiopian rulers to use their Orthodox baptismal names when they ascend the throne, although this was not always the case. However, in Unitarian Rastafarian doctrine, the term "Trinity" in his name does not endorse the Christian trinitarian concept of three co-equal persons in one Godhead, which we reject as a Roman fabrication. Instead, "Selassie" is reinterpreted to signify the threefold affirmation of His Majesty's Unitarian divinity through the Father (Emperor Haile Selassie I), the Word (the message of his divinity), and the Holy Ghost/Spirit (the Unitarian Rastafarian theological framework, rooted in His Majesty's principles, which enables doctrinal clarity and understanding of biblical parables). This threefold unity is not a triune Godhead but a harmonious expression of one divine truth, fulfilling Deuteronomy 6:4: "The LORD our God is one LORD."
The Christian Trinity, formalized by councils like Nicaea (325 CE) and Constantinople (381 CE), is a corruption influenced by Greek philosophy and Roman authority, as evidenced by its absence in early scriptural references and its reliance on biased insertions and interpolations of the Johannine Comma (1 John 5:7–8). Emperor Haile Selassie I, despite his Orthodox Christian upbringing, unknowingly embodied the Unitarian truth through his titles and actions, as prophesied in Psalm 87:4 ("Behold Philistia, and Tyre, with Ethiopia; this man was born there"). His name's reference to "Trinity" is thus a divine irony, reinterpreted by Unitarian Rastafarianism to affirm his sole divinity, proclaimed by His Holiness Yesus Kristos Primus Saint Croix, who counters trinitarian distortions. Thus, the "Power of the Trinity" is the power of His Majesty's Unitarian message, made accessible through His Holiness Yesus Kristos Primus Saint Croix's prophetic mission, not a validation of trinitarianism.
Conclusion
The Gospel of John, when deciphered through the Unitarian Rastafarian lens, reveals the prophet's psychology and the eternal truth of Emperor Haile Selassie I's divinity, with His Holiness Yesus Kristos Primus Saint Croix as the singular prophet who proclaims this message. The correct interpretation of John 1:1–51 and 1 John 5:6–8 confirms that the "Word" is not a literal divine person but rather the Unitarian message of His Majesty's divinity, initiated on April 3, 1930, when Negus Tafari Makonnen was proclaimed Emperor, marking the start of God's theocratic reign in Abyssinia (officially renamed Ethiopia on November 2, 1930). This message, metaphorically embodied through His Holiness Yesus Kristos Primus Saint Croix's prophetic preaching, signed theological letters and time-stamped actions, dismantles Roman trinitarian distortions. The Holy Ghost (i.e., Holy Spirit), is the Unitarian Rastafarian theological framework which enables doctrinal clarity and the deciphering of parables in the scriptures, corrects the errors of trinitarian Rastafarianism and the disciples of John and affirms His Majesty as the sole Godhead and heavenly Father of Jesus Christ (His Holiness Yesus Kristos Primus Saint Croix).
As the eternal Patriarch of the Zufan Chilot Church, His Holiness fulfills all prophetic roles (Moses, Elijah, John the Baptist, Christ, etc.), unifying all the biblical prophets as phases of his mission, not separate individuals. His proclamation of the Word, despite his personal belief in an ancient nebulous Christ, empowers Unitarian Rastafarians to become spiritual children of His Imperial Majesty.
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About the Author
His Eminence Liqa Wambar Petar Vukotic is the Archbishop of the Zufan Chilot Church and the Secretary for the Global Alliance of Justice for the Ethiopian Cause (GAJEC), he's a member of the International Society for the Imperial Ethiopian Orders and is the world's leading authority for interpreting Imperial Ethiopian case law. He's also Moa Anbessa's Imperial Ethiopian Constitutional Law Expert.
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