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Every Friday night at 8:PM Eastern. Hear Christian Identity explained from Scripture like you have never heard it before! Listen on Talkshoe or here on Christogenea streaming radio.

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Paul's Second Epistle to Timothy, Part 4: No Mercy for Narcissists

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Aside from the first three presentations of this epistle, perhaps last Saturday’s program, The Gospel of Goddard? Or the Gospel of Christ?, would be a good prerequisite for this program, as there is a fair amount of convergence in the subject matter.

Paul's Second Epistle to Timothy, Part 4: No Mercy for Narcissists

So far in our presentations of this second epistle to Timothy, we have focused on Paul’s declaration of The Nullification of Death which is in Christ Yahshua, an understanding of which should in turn lead us to Rejecting the Religion of Fear. Then we discussed his admonition in regard to Rightly Dividing the Word of Truth, especially in relation to those earlier subjects. While there are other topics which Paul has discussed here, we chose to illustrate these themes to a greater extent because they are representative of some of the most important components of Paul’s messages throughout all of his epistles. For example, he explains in Romans chapter 5 and 1 Corinthians chapter 15 both what the nullification of death means to our Adamic race, and why and how it shall be effected. Then he adds to those explanations with certain statements and allegories which he had made in 1 Corinthians chapters 3 and 5 and elsewhere. So here we have endeavored to show that Paul’s message is consistent from the beginning of his ministry to the end, and that it is also consistent with the oracles of Yahweh found in both the prophets and in the Gospels.

Special Notices to All Who Deny Two-Seedline, Part 24

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Special Notices to All Who Deny Two-Seedline, Part 24

Here we bring our presentation of Clifton Emahiser’s series of Special Notices to All Who Deny Two-Seedline to its conclusion. So far as my records indicate, this twenty-fourth and final notice was completed by Clifton on February 6th, 2003. As we have seen in his earlier portions of this series, Clifton did not really plan on writing so much on the subject, and on the other hand sometimes he thought he would write much more. Instead, he went on in his ministry to do other things, but all of them ultimately relate back to this same subject. There is no subject more important if a Christian really wants to understand not only the Bible, but also the forces which govern the world around us today.

As we proceed this evening, we shall hear Clifton make the assertion that “It is paramount we fathom that Yahweh came in the flesh; dwelt among us in the flesh; was bruised in the flesh; died in the flesh; was resurrected after three days in the flesh; ascended to heaven in the flesh, and will return again to us in the flesh.” Of course, there is no one verse of Scripture which informs us of this, however there are many verses which inform us of one aspect or the other, so Clifton is offering a compilation. For instance, we read in Hebrews chapter 2 that Christ “took on … the seed of Abraham”, and in Romans chapter 9 that Christ “was made of the seed of David according to the flesh”, so Clifton may indeed assert that Yahweh “came in the flesh”. Likewise we read in John chapter 1 that “14 … the Word was made flesh, and dwelt among us…” so Clifton says here that Yahweh “dwelt among us in the flesh”.

Then in Luke chapter 24 we see the following exchange, where Christ appeared to the apostles many days after His resurrection, and it says: “36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37 But they were terrified and affrighted, and supposed that they had seen a spirit. 38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” So Clifton can certainly assert that Yahshua Christ “was resurrected after three days in the flesh”. Then where we see in the Gospel of John that Christ after His resurrection had told Thomas to “Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing”, we see Clifton has grounds for asserting that Yahshua Christ was “bruised in the flesh”.

Special Notices to All Who Deny Two-Seedline, Part 23

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Last week I was reading a Social Media page on Google+ which belongs to someone that I count as a friend, and I became quite disappointed when I saw him complain in one of his posts that Christian Identity does not have a “real leader”. That is news to me, as I never imagined that we did not have a “real leader”. Thirty-five centuries ago, our people rejected Yahweh as their King, and they demanded an earthly king, as it is recorded in 1 Samuel chapter 8. Our people demanded an earthly king, and Yahweh gave them one. Then He warned them just how much they would suffer under such a king. But they didn’t care, they demanded one in spite of the warning. So four hundred years later, after earthly kings drove both the houses of Israel and Judah ioff nto sin, in Hosea He said “9 O Israel, thou hast destroyed thyself; but in me is thine help. 10 I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes? 11 I gave thee a king in mine anger, and took him away in my wrath.”

It was a sin for our people to ask for a king, and we have no reconciliation to God until we repent of that sin. Now Christ is King, and He is our only legitimate King. Even Paul of Tarsus set such an example in his second epistle to the Corinthians, where after he chastised them for certain things which they had done wrong he said “24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.” Paul only taught them the Scriptures, and he expected them to be able to correct themselves. That is because Christ is King, as Yahshua Christ told us in the Gospel of Matthew, “8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ. 11 But he that is greatest among you shall be your servant.”

The Christian assemblies of Rome and Corinth were small and local home churches formed around extended families and neighborhoods which chose their own leaders from their own community elders, from the natural patriarchy, and Paul of Tarsus would not rule over any of them. Neither should any of us seek to rule over our own brethren. Identity Christians should have only Christ as their King, and not seek positions of power or authority for themselves. Rather, we should only seek to serve one another, as Christ had said, aspiring to the idea that “he that is greatest among you shall be your servant”, as He was our servant.

Paul's Second Epistle to Timothy, Part 3: Rightly Dividing the Word of Truth

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Paul's Second Epistle to Timothy, Part 3: Rightly Dividing the Word of Truth

In the first two presentations of this epistle, we discussed at length the nullification of death which is promised in Christ, and the need to reject the religion of fear which was first taught by the Pharisees, then capitalized upon by the Roman Catholic Church, and which is now being used for advantage throughout all of the denominational churches, to keep the people in bondage to sin and death. But each and every member of our White Adamic race has a promise of eternal life, because it was for that reason that we were created, and Yahweh our God cannot fail. For that same reason, however, we must cease from sin, lest our eternal life be an existence spent in a state of everlasting contempt – as it is described in Daniel chapter 12.

However if we love our God, we shall love one another, and then even if we do sin, we have a propitiation in Christ, as the apostle John also explained where he wrote in chapter 2 of his first epistle: “1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: 2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” Of course, the sins of the world can only be the sins of the children of Israel, as only the children of Israel possessed both the law and these promises of forgiveness, mercy and grace. But John’s world, the world that mattered to him, was the society of the children of Israel. So he distinguished between those who loved God, and those who could not love God, and he said “4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked.” As Christ had said in the Gospel to certain of His adversaries, in John chapter 8, “ye seek to kill me, because my word hath no place in you.” Those men were completely disassociated from Him, simply because their origin was not His origin, and because their father was not His Father, as He had explained to them.

Special Notices to All Who Deny Two-Seedline, Part 22

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Special Notices to All Who Deny Two-Seedline, Part 22

As we make our presentation this evening, we shall see Clifton offer a defense of Bertrand L. Comparet, Wesley A. Swift, William P. Gale and Nord Davis. While we can defend these men for their profession of what we call Two-Seedline, we do not have to agree with everything which they taught or said. Rather, we must understand that they were merely men, and that while their studies have helped us tremendously, they were also imperfect, and it is our duty to improve upon their teachings where they themselves fell short. As Paul had said, we all sin – or make mistakes – and therefore we all fall short of the glory of God. But that is not an excuse to be slothful in our scholarship, or to cleave to errors for the sake of men.

I have told this story in various ways in the past, but now I am going to summarize it again: When I became acquainted with Christian Identity in 1997, for about a year I read and appreciated Swift, Comparet, and a host of other Identity writers to whom I am indebted. But when I decided to study it seriously, I wanted to prove it for myself. So by the end of 1998 I set aside all of the Christian Identity materials so that I could concentrate solely on Scripture, language and historical studies that would either prove or destroy what I had read from those other writers. While I did continue to purchase some Identity books and pamphlets after that time, it was mostly only so that I could give them to others who wanted to learn.

Around that same time, I was introduced to the writings of Clifton Emahiser by a good friend and long-time student of Christian Identity named Ralph Daigle. So at Ralph’s insistence, I began to read Clifton’s Watchman’s Teaching Letters. Some time later I became involved with Clifton, after I wrote him several times to contend with him on certain topics. Soon, our relationship grew out of the common understanding that we were both interested in getting to the truth of the matters of Scripture and Christian Identity, and especially Two-Seedline. But even then, I had no concept of what we might accomplish, or how far our relationship would grow.

Over the ensuing years, Clifton and I, along with a couple of other friends, had exchanged letters both evaluating and debating many of the common Identity teachings which were popular at the time, and which are still popular today. Among these are the so-called “6th and 8th Day Creation theory” and the idea that the creation of non-White races is recorded in Scripture. After a great deal of study and discussion of these issues, we now reject those concepts completely, even though they were taught by both Swift and Comparet. While Swift and Comparet taught the so-called “6th and 8th Day Creation theory”, others in Christian Identity who have rejected the notion that the adamic man of Genesis chapter 1 represents the other races have nevertheless conjectured that those other races are found in the chay ‘erets, or beast of the earth, mentioned in that same chapter. We also reject that notion as both unscholarly and unscriptural.

Paul's Second Epistle to Timothy, Part 2: Rejecting the Religion of Fear

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Paul's Second Epistle to Timothy, Part 2: Rejecting the Religion of Fear

Contrasting the religion of the Sadducees with that of the Pharisees in his Wars of the Judaeans, Book 2, the Judaean historian Flavius Josephus had said “164 But the Sadducees are those who compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; and they say, that to act what is good, or what is evil, 165 is at men's own choice, and that the one or the other belongs so to everyone, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades.” Of course, the Pharisees which Josephus wrote about were the successors of those who rejected Christ, and while Christ despised the Sadducees completely, and while for many reasons He had also criticized the doctrines of the Pharisees, the Pharisees nevertheless believed in the eternal spirit of man which the Sadducees had rejected, and the judgement of good and evil.

A few centuries later, following after the model of the Pharisees, the Roman Catholic Church continued the doctrine concerning punishments and rewards in Hades. Then they used that doctrine not only to put fear in the hearts of the people, but to reap profits from them. However speaking of His ἐκκλησία, Christ had said in Matthew chapter 16 that “the gates of hell shall not prevail against it.” Christ was not speaking of an institution when He said that. Rather, the word ἐκκλησία describes those whom He had called, which are the body of the people of Israel, as it was also used throughout the Greek Scriptures. So in Brenton’s Septuagint we read from Psalm 21, which speaks prophetically of Christ Himself: “20 Deliver my soul from the sword; my only-begotten one from the power of the dog. 21 Save me from the lion's mouth; and regard my lowliness from the horns of the unicorns. 22 I will declare thy name to my brethren: in the midst of the church will I sing praise to thee. 23 Ye that fear the Lord, praise him; all ye seed of Jacob, glorify him: let all the seed of Israel fear him.” In that passage the word church is from the plural form of ἐκκλησία, and it refers to the collective masses of the children of Israel. In the King James Version of the Psalms, the corresponding Hebrew word is translated as congregations.

Throughout the Middle Ages, the Roman Catholic Church thrived on a religion of fear, even going so far as to sell indulgences to the people in order to alleviate their fear. The Church had taught people that their departed loved ones were suffering in Hades or in Purgatory – a concept which is missing from Scripture entirely – but that if they paid a certain sum to the Church, their loved ones could be forgiven for their sins, relieved of their sufferings, and pass on to heaven. So the Church was basically bilking the people out of their money by manipulating their consciences with feelings of guilt for reason of their own profit. At the height of an internal debate over the justification of such indulgences, and when the Church practice was ultimately justified by the councils, that is when the Reformation was sparked.

Paul's Second Epistle to Timothy, Part 1: The Nullification of Death

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Paul's Second Epistle to Timothy, Part 1: The Nullification of Death

Here we begin our presentation of Paul’s second epistle to Timothy. This is the last in our series of commentaries on the epistles of Paul of Tarsus which we had begun with the epistle to the Romans in the Spring of 2014, and it is now the 117th presentation in this series. Undertaking this endeavor, we did not present Paul’s epistles in chronological order, but rather we found it appropriate, with a couple of exceptions, to present the pastoral epistles to Timothy and Titus last in order of Paul’s epistles, and also present the other epistles as they are ordered in most Bibles. One exception was the epistle to Philemon, which is not truly a pastoral epistle and which in its historical context is connected to the epistle to the Colossians, so we presented it along with that epistle. Another is the epistle to the Hebrews, which was certainly written by Paul although most Bibles order it to follow Paul’s pastoral epistles, preferring to separate it because they are not certain of the authorship. So we moved it to precede Paul’s pastoral epistles, because we are confident that Paul was its author.

If we had presented the epistles of Paul in chronological order, we would have had to begin with the epistles to the Thessalonians which were both written during Paul’s sojourn in Corinth, around 50 or 51 AD as it is recorded in Acts chapter 18. Then the epistle to the Galatians was written during Paul's stay in Antioch which is described in Acts 18:22-23. The first epistle to the Corinthians was written as Paul was planning to end his three-year sojourn in Ephesus in 56 AD, described in Acts chapter 19. As we know from 1 Corinthians, there was another epistle written to the Corinthians which preceded it, but which is now lost, and that was probably also written from Ephesus.

As Paul was journeying through the Troad and Makedonia after leaving Ephesus, he wrote both the epistle to Titus and the first epistle to Timothy, and prepared to spend the winter of 56-57 AD in Nicopolis. During that winter, the second epistle to the Corinthians was written, while both Titus and Timothy had joined him. These events in Paul’s life are briefly recorded at the beginning of Acts chapter 20.

Special Notices to All Who Deny Two-Seedline, Part 21

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Special Notices to All Who Deny Two-Seedline, Part 21

Last week our program was prerecorded, and I must apologize that a file error prevented it from playing on our first stream. But we have four streams on which we play our live programs, and according to our logs the recording had played fine on the other three streams. So I apologize to the people who complained that they listened to the introductory music and never heard the podcast, but I wish they had tried switching to another stream because they would have heard it, and that is one reason why we have four streams, just in case one of them happens to fail. As much as we do this, on a tight budget and a staff of one, there are bound to be some failures.

So my wife Melissa and I were at Shelbyville, Tennessee for the #WhiteLivesMatter rally last weekend, and I hope to discuss that at length here tomorrow evening. But for now I will explain just one of the things that happened to us last Friday evening, but I cannot promise that I won’t repeat it tomorrow when I discuss the rally itself. I may indeed repeat myself.

I prerecorded last Friday’s podcast so that I could take the time in the evening to go out to the facility that had been rented by the League of the South for members attending the event. Not only were League members staying there, but also some of the people from the Traditional Worker’s Party – Matthew Heimbach’s group – and other so-called “Hard Right” groups that attended the rally.

Here lies the danger of ecumenism, that even when disparate groups seem to have the same objectives, if they have different foundational beliefs they will also have radically different views regarding the execution and the fulfillment of those objectives, and there will ultimately be dissension and discord.

I do not remember how the debate started, but I met a young man from the Traditional Worker’s Party who was arguing with me in defense of negros. I found it difficult to believe that anyone would argue in defense of negroes at a #WhiteLivesMatter rally, but that was what he was doing. He believes that Yahweh our God created negros, and that negros are men but only a little different from us, men who could even choose to “come to Christ and be saved”, as he put it. And this is the failure of traditionalism, but it is also the failure of the Kinist movement, which is a sort of obscure semi-Christian racialism that is blended together with Calvinism.

Special Notices to All Who Deny Two-Seedline, Part 20

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Special Notices to All Who Deny Two-Seedline, Part 20

There are generally good Christian Identity brethren in our social circles, both near and remote, who are what we may consider to be old-time Identity Christians. This is true even if they have only been aware of Identity relatively recently, and has nothing to do with how long they have been involved with it. Many of them are Aryan Nations members. While we know them from Social Media, they frequently seem to stay away from our work here at Christogenea because we upset some of their traditions, and especially things such as the 6th & 8th Day Creation theory which was espoused by Wesley Swift and Bertrand Comparet. They also sometimes seem reluctant to embrace us into their fellowship, and they are even much more reluctant to listen to our messages, for that same reason. But these things which they cling to, these things which frequently preclude them from studying our work, are the traditions of men, and they are not necessarily what is taught by Scripture. Tonight, with Clifton's presentation, we are going to see an example and an indirect admission of this very thing which had once come from the mouth of Pete Peters.

Without an understanding of what we call Two-Seedline, and what we also think should be called Two-Treeline, and the way that we teach it at Christogenea, there is no possibly complete understanding of the true importance of the issue of race in Scripture. You cannot imagine that there are other races of so-called “people” among the creations of Yahweh our God if in the parables of Christ we are told that there are not. For example, in the net of the Kingdom of Heaven there are only Israelites which are called good fish and all others are only bad fish, which are destined to be destroyed, however nothing which Yahweh created in Genesis was designated for that particular purpose. Then these other supposed people are described elsewhere as the goat nations which shall ultimately share the same fate as “the devil and his angels”, as Christ Himself had professed in Matthew chapters 13 and 25 and as He had also illustrated differently in other parables elsewhere. So if your Genesis interpretation is not consistent with the Parables and the Revelation of Christ and the prophets of Yahweh, then you had better rethink your interpretation.

The 6th & 8th day Creation Theory is dead. We killed it here four years ago when we presented the first few parts of our series titled Pragmatic Genesis. Clifton had already embarked on that endeavor in his earlier papers on The Only True Adam of Genesis 1:26-27 & 2:7, (Part #1 and Part #2), which he wrote several years before that. He might give me some credit for helping him, but this was an issue we wrestled with and studied in depth and engaged in correspondence for several years early in our ministries. There was only one Adam created in Genesis, and our later presentations on the subject prove that beyond all doubt. We have gone over every point of grammar and context in Scripture to prove our position, and in a way that the adherents to the 6th & 8th Day Creation theory cannot honestly refute. They might realize that only if they take the time to study the issues.

Paul's First Epistle to Timothy, Part 8: The Path of our Plight

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Paul's First Epistle to Timothy, Part 8: The Path of our Plight

In our last presentation of Paul’s first epistle to Timothy, which discussed 1 Timothy chapter 5, we saw the apostle address the issue of “younger widows” who were apparently not “really widows”, referring to unmarried women who must have been married at one time, but who no longer had husbands. Paul advised such women to find husbands, and to have children and raise families, explaining that doing so, they would not be a burden on the assembly while being tempted into acting wantonly towards married men. Here it is evident that Christian mercy invites even those who may have had a sinful past to return to a natural role within the Christian community.

So if a woman who had been previously married, but who was not really a widow, has found herself alone then it is not necessarily a sin for her to remarry. Rather, it is a greater sin, as Paul explained in that same chapter, for her to turn to a lewd lifestyle because of her natural urges and her unmarried condition. Even the Law supports this to some degree, in spite of the fact that Yahweh our God despises divorce, and Yahshua Christ had indeed professed that those remarrying after divorce are committing adultery.

This is evident because in Leviticus while it is explicitly commanded that a priest may only marry a virgin, there is no such requirement for the balance of men in the community. Then in passages such as Deuteronomy chapter 24 where we see the law of divorce it is evident that men have the option of marrying a woman who was formerly married. Moreover, in the laws of marriage in Deuteronomy chapter 22 it is implicit that a man may take a woman who is not a virgin to wife, and if that is agreeable to him he simply need not protest, thereby choosing to keep her. Customarily, men had an expectation to marry a virgin, but they did not have to keep themselves bound to such an expectation.

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