May 2020

Addressing Charles Weisman’s What About the Seedline Doctrine? Part 16, The Blessed and the Cursed

In our last presentation in this series, which was subtitled The Blood of Abel, we left off where Charles Weisman discussed the episode in Matthew chapter 23 where Christ had told His adversaries that their race would be held accountable for the blood of all the prophets, from Abel to Zacharias, which, discounting the interpolation in verse 35 we believe refers to the father of John the Baptist. We do not believe that it referred to the Old Testament prophet Zechariah as Christ had laid direct blame for the murder of this Zacharias on his adversaries, and not merely on their ancestors, where He said “whom ye slew between the temple and the altar.” Here we will continue that discussion of Cain and those who are responsible for the death of Abel and the prophets, as we are not finished with the portion of this fourth chapter of Weisman’s book which concerns that subject.

Speaking of Abel, in Hebrews chapter 11 Paul of Tarsus had written: “4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.” We have already discussed at length the sacrifices of Cain and Abel, and provided Scriptures supporting the plausibility of our argument that the only reason Cain’s sacrifice was rejected is that Yahweh would not acknowledge Cain himself, Cain not even having been eligible to make such a sacrifice. But the only reason that Abel’s sacrifice was better lies in the mere fact that Abel was even making a sacrifice, by which he had asserted that he was indeed the eligible son.

Addressing Charles Weisman’s What About the Seedline Doctrine? Part 15, The Blood of Abel

Here we shall once again continue with our rebuttal to Charles Weisman’s book, What About the Seedline Doctrine?, and we are still in the middle of Chapter 4, which is titled The Role of Cain. Our last presentation in this series brought us to the middle of page 35, and we have tarried quite awhile addressing his arguments under the subtitle Of Your Father the Devil. Doing this, so far we hope to have made it fully evident that Charles Weisman is guilty of three primary and crucial mistakes in his method of interpreting the Scriptures.

First, he has consistently misread verses, and especially important verses such as Genesis 6:4, John 8:44 and Matthew 12:34, where in each instance he had failed to realize what the passage actually means, and based his arguments on his own poor, or perhaps purposefully wrong interpretations. Secondly, making those interpretations he also twisted the meanings of the plain words of Scripture in the same manner as the Gnostics and universalists who have for ages insisted that father does not mean a literal ancestor, or that children are not literal offspring in Scripture. Yet when we examined the passages of Scripture which he himself had used as examples, we showed that the literal meanings of the words make perfect sense once they are understood in the actual historical context of Scripture, and in the context of the words of the prophets. Thirdly, Weisman himself has thus far refused to even consider the historical context of the New Testament, an understanding of which clearly refutes his own insistence, made without any supporting evidence, that all of the adversaries of Christ were Israelites. We have proven from the pages of Josephus as well as from the epistles of Paul and the words of Christ Himself that Weisman is wrong in making that insistence.

Birth pangs of the Coming Age

Here I am going to present and critique a sermon by Bertrand Comparet, titled Birth pangs of the Coming Age. While Comparet had excellent insight in many respects, in others it would be difficult to miss the proverbial handwriting on the wall. Yet none of us can really ever know exactly what lies over the horizon, so sometimes even the most visible trends don’t always result in the conditions or outcomes that we may have imagined beforehand. As I have said many times in the past, prophecy does not exist so that we can see the future, but rather, so that once it unfolds we can look back and know that God is true.

Like most of Comparet’s sermons, it is difficult to know exactly when this was written or delivered. But here he has helped us by mentioning a 1967 event in its last paragraph. His remarks on the struggles between the interests of capital and organized labor remind me of the newspaper headlines relating to that same thing, which were ubiquitous throughout the early 1970’s. So if I had to guess, I would date this sermon around 1974 to 1976, right around the same time that former Teamster’s union leader Jimmy Hoffa had disappeared.

Aside from the visible trends, who could foresee things such as the so-called coronavirus pandemic? Not that we believe in the pandemic, since in my opinion it is a hoax, or at the very least, the hype is a hoax, which I had first stated here well over two months ago. Several years ago Bill Gates “predicted” such a pandemic, at the same time that he was investing billions of dollars in pharmaceutical companies and giving large grants to certain scientific research institutions to create it for him. So Gates really isn’t a prophet, but a conspirator. Now the pandemic which his cabal had created is being used to decimate small businesses and the personal finances of tens or even hundreds of millions of people, to test the effectiveness of population control, and certainly the level of population obedience not only to government, but also the level of compliance with what they are told by mainstream media. In the aftermath of all this, we will know for sure that most people will comply even with the poisoning of their own bodies.

Addressing Charles Weisman’s What About the Seedline Doctrine? Part 14, The Bad Figs

Over our last two presentations in this series we have covered perhaps only two pages of Charles Weisman’s book, What About the Seedline Doctrine?, and have had a few long digressions. But we hope to have shown that in relation to many words found in the New Testament, Weisman had used the same methods of interpretation which had crept into the early universalist church, which were adopted from Gnosticism and Greek Philosophy, but which are not at all Christian.

So last week, in Part 13 of this series, subtitled Children of Wrath, we addressed a claim by Weisman that where Christ referred to His adversaries as children of the devil, He was only speaking metaphorically and telling them that they were mere followers of the devil. Making that argument, the first flaw is that he seems to have purposely ignored the fact that Christ was speaking in reference to Cain, and not to the serpent of Genesis. So if Christ was implying that His adversaries were mere followers of the devil, why would He make a reference to Cain as their father, and not to the serpent itself?

So while he made that assertion, Weisman then sought to show that being “children of the devil” was only a metaphor by comparing the phrase to similar metaphors which appear in the epistles of Paul or in the gospel accounts. Among these are the phrases children of wrath, children of light, children of the world, child of hell, children of disobedience and son of perdition. So we began to examine each instance that Weisman had cited, and a few that he did not cite, where these and similar phrases appear. Doing that, we found that these phrases certainly were used by the writers of Scripture to describe a class of people other than the children of God, a class which has no offer of mercy, forgiveness or redemption, nor any part in the promises of God. Weisman failed to examine those phrases in their original Biblical contexts, and therefore he expected his readers to take for granted his implication that they are all just metaphors describing people who are merely disobedient, rather than people who in fact could never really be obedient in the first place because they are literally not of God.

The World of Hate vs. Love, John 15:19

After bringing our Commentary on the Gospel of John to its completion, I thought perhaps it is appropriate to take a moment to hear from Clifton Emahiser. I am considering a commentary on the Wisdom of Solomon, alternating with my planned commentary on the epistles of John, and do not yet know which book I want to begin with first. Since beginning my New Testament commentaries with Matthew in 2011, I have been alternating between Old Testament and New, so I will probably continue after that pattern.

Here I am going to present and comment on a paper by Clifton Emahiser, titled Who’s Who in the World of “Hate” versus “Love”, for which Clifton used as its basis the words of Christ in John 15:19. According to Clifton’s records, this essay was written in April of 2012. While it may not be entirely possible for me to do, especially as Clifton himself had made the original presentation, I am going to at least try to present this in a way which makes it palatable for denominational Christians.

One hurdle we have in bringing people to understand our Christian Identity profession is where Judeo-Christians, or perhaps they would be better called denominational Christians, believe that God is love, as the apostle John had taught in 1 John chapter 4, but then they somehow misconstrue that teaching to believe that God is only love. The result is that these people then make Love their god, rather than love the God of the Bible. It is a form of idolatry by which they may as well be worshipping Venus, the pagan goddess of love, rather than Christ.

Addressing Charles Weisman’s What About the Seedline Doctrine? Part 13, Children of Wrath

In our last presentation addressing Charles Weisman’s book What About the Seedline Doctrine?, we began to answer his contention where he said that “The Jews… that Jesus was talking to in John 8 were true Israelites. They were not hybrids like those called ‘Jews’ today, and they were not the seed of the serpent or of Cain.” Later in this fourth chapter of his book, Weisman states, speaking of the words of Christ, that “Words may be spoken figuratively, symbolically, allegorically, poetically, typically, or anti-typically.” But he fails to mention anything of understanding words in their original historical context, which is an important aspect of understanding any real-life narrative or discussion from the past. None of the Judeo-Christian commentaries upon which Weisman has relied, as his citations throughout this book indicate, had ever interpreted the words of Christ or his apostles through the proper historical context of the captivities of Israel, the relatively small remnant which returned to Judea, and the history of that remnant over the 450-year period from the time of Ezra to the birth of Christ. Weisman, as well as the mainstream commentators, all take it for granted that the people of Judaea at the time of Christ were all Israelites, and that is certainly not true.

In his voluminous Antiquities of the Judaeans, in Book 13, Flavius Josephus described in detail how the high priest John Hyrcanus, around 129 BC, had conquered several of the cities of Palestine which had formerly belonged to Israel and Judah, but which were occupied by the Edomites since the 6th century BC. In that same book, Josephus later described how in the days of Alexander Jannaeus, a successor of Hyrcanus, he had done that same thing in 30 other towns or regions in Palestine, during his long rule as high priest in Jerusalem, from 103 to 76 BC. Both of these rulers had forcibly converted the Edomites whom they had conquered to Judaism, the Edomites accepted the conversion, and that is also explained by Josephus. These passages are cited and described in detail at Christogenea, notably in Part 12 of the commentary on Romans: The Epistles of Paul - Romans Part 12, 06-27-2014: Jacob and Esau.

Addressing Charles Weisman’s What About the Seedline Doctrine? Part 12, Children of the Devil

In our last presentation from Weisman’s book, where we are still in chapter 4 , The Role of Cain, under the subtitle Of Your Father the Devil, we actually only presented one paragraph from the bottom of page 31. There Weisman claimed that Christ, in His discourse with His adversaries as it is recorded in John 8:41-44, did not mean father where he said father, but was instead using the word metaphorically. However the answers which John attributed to the Jews themselves reveal that they understood Christ to have been speaking plainly and literally, and the words of Christ in the surrounding dialogue also demonstrate that He was speaking plainly and literally, where He was clearly referring to the origin of His adversaries and not merely to what they believed.

So we had a necessary and long digression to explain that the origin of such allegorical interpretations of the plain words of Scripture are found in early Greek philosophy and in Gnosticism, and that early Church Fathers were following the philosophers and Gnostics in their own interpretations of Scripture, in spite of the plain meanings of words and the clear intent of the speakers, Christ and His apostles.

At the end of that last program, we also heard from a friend who has been involved in Christian Identity circles for a very long time, perhaps over 40 years. So according to our friend Michael, as we heard towards the end of our presentation last week, Charles Weisman did indeed admit to having some Jewish ancestry in a quip which he had made at a dinner party over 20 years ago, and the Christian Identity pastors and teachers and their wives in the circles in which he traveled had chosen to cover it up because they were impressed with his supposed learning. But here we have proven that if Weisman was indeed learned, he consciously chose to spread lies instead of the truth.