Nature's Eternal Religion is the founding text of Creativity. It is divided into two sub-sections, which can be considered books in their own right: Book I - The Unavenged Outrage and Book II - The Salvation. The first chapter discusses nature, and what Klassen sees as nature's laws. The second chapter states the religious belief that the White race is "Nature's Finest." The first book goes on to critique Christianity, including the Christian Bible. A large number of biblical stories, including the story of Adam and Eve, Jonah and the whale and the Resurrection, are ruled to be historically unlikely. The historicity of Jesus is also questioned, with the author concluding that he can find no independent evidence for the existence of the man

The first Holy Book of Creativity, written by the founder of the Creativity Religion, Ben Klassen P.M, Natures Eternal Religion is one of the most important books in the Pro-White movement, and essential reading for all White people interested in White survival. Considered to be the first holy book of Creativity.

Famed historian of religion Mircea Eliade observes that even moderns who proclaim themselves residents of a completely profane world are still unconsciously nourished by the memory of the sacred. Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book serves as an excellent introduction to the history of religion, but its perspective also emcompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence. -- P. [4] of cover.

The second holy text of the Creativity Religion for the survival, expansion, and advancement of the white race.

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Schleiermacher’s readers have long been familiar with his proposal for an ‘eternal covenant’ between theology and natural science. Yet there is disagreement both about what this ‘covenant’ amounts to, why Schleiermacher proposed it, and how he meant it to be persuasive. In The Eternal Covenant, Pedersen argues, contrary to received wisdom, that the ‘eternal covenant’ is not first a methodological or political proposal but is, rather, the end result of a complex case from the doctrine of God, the notion of a world, and an account of divine action. With his compound case against miracles, Schleiermacher secures the in-principle explicability of everything in the world through natural causes. However, his case is not only negative. Far from a mere concession, the eternal covenant is an argument for what Schleiermacher calls, ‘the essential identity of ethics and natural philosophy.’ Indeed, because the nature system is both intended for love and wisely ordered, the world is a supremely beautiful divine artwork and is, therefore, the absolute self-revelation of God. Schleiermacher’s case is a challenging alternative to reigning accounts of God, nature, divine action, and the relationship between religion and science.

This remarkable work offers an analytical exploration of the nature of divine eternity and God's relationship to time.