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Special Notices to All Who Deny Two-Seedline, Part 1

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Special Notices to All Who Deny Two-Seedline, Part 1

We have just finished a commentary on the epistle of Paul to Titus, and that leaves just two epistles remaining to complete our commentary on the letters of Paul, which has already run for 108 weeks, and we only have remaining the two epistles written to Timothy. But because Titus and 1 Timothy are so similar in content, we have thought to take an intermission before making a presentation of it, and to do something else in the meantime. Furthermore, because we plan to travel soon and that places some restrictions on us, we have thought about what we are going to present while we are on the road later this Spring. So here we are going to begin a presentation and critical review of Clifton Emahiser’s series of short essays which he titled Special Notices to All Who Deny Two-Seedline, and which he concluded after 24 parts. If my own memory serves me correctly, Clifton wrote these from 2000 through 2002, and they were among some of the very first materials which he had asked me to proofread.

There is another reason why I chose to begin presenting these Special Notices at this time, and that is to once again review many of the basic principles upon which our version Christian Identity faith is grounded. Looking around for a topic for this evening’s program, I came across a quote I had saved wherein Ted Weiland, a supposed Christian Identity pastor and former rodeo clown, was pontificating about the election of God, and had quoted William Cameron’s book, The Covenant People. Here are the quotes he offered:

The Bible is not a history of the human race at large, but one distinct strain of people amongst the family the races. All the other races are considered with reference to it…. The Bible deals with one race which flows like a Gulf Stream through the ocean of humanity. As the actual Gulf Stream touches two continents and blesses the nations, so this race, in its origin, history and destiny, was selected and equipped for the service of the [other] nations.

Of course, many people still have their own ideas about this, and that creates a difficulty. For when people get their own ideas about things, it always leads to confusion. A man will rise and demand, “By what right does God choose one race or people above another?” I like that form of the question. It is much better than asking by what right God degrades one people beneath another, although that is implied. God’s grading is always upward. If He [YHWH] raises up a nation, it is that other nations may be raised up through its ministry. If He exalts a great man, an apostle of liberty, or science, or faith, it is that He might raise a degraded people to a better condition. The Divine selection is not a prize, a compliment paid to the man or the race – it is a burden imposed. To appoint a chosen people is not a pandering to the racial vanity of a “superior people”; it is a yoke bound upon the necks of those who are chosen for a special service.

Where Weiland’s quote has “the family the races”, other citations of that same portion of Cameron’s book have “the family of races”. Weiland himself inserts the word “other” where Cameron later mentioned “the service of the [other] nations”.

These quotations from Cameron are very well representative of the poison of Jewish egalitarianism and humanitarianism which have infected Christian Identity from its formative years. There is no “family of races” in Scripture. There is no “service of the other nations” demanded of the children of Israel in Scripture. While Cameron is correct, that Divine selection was not a prize, the election of the children of Israel was not the election of one race above all other races, since the other races were never candidates for such an election. Rather, it was an election of one family of a particular race above all the other families of that same particular race. The children of Israel were selected by Yahweh above all of the other Genesis 10 Adamic families, to do His will. Therefore we read in Deuteronomy chapter 32 that “8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.”

Paul's Epistle to Titus, Part 4: The Mercy of God and Justification in Christ

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The Epistles of Paul – Titus, Part 4: The Mercy of God and Justification in Christ

The opening remarks to the podcast have been published separately under the title Dating the Passover.

In the last portion of this commentary on Titus, we had made a few brief remarks on the closing verses of Titus chapter 2, and promised to elaborate on a few things when we resumed. So to begin this evening, we shall repeat those verses, beginning from Titus 2:11 where Paul wrote:

11 For the delivering favor of Yahweh [א interpolates “the Savior”; the text follows A, C, D, and the MT which varies slightly] has been displayed to all men, 12 teaching us that, rejecting impiety and the lusts of this Society, discreetly and righteously and piously we should live in this present age,

Paul’s words seem to take it for granted that men should understand the favor of Yahweh once they hear the message of the Gospel. But the lesson to be learned is not merely a personal lesson in admonitions to do or not to do certain things. Christ would not have had to die on the Cross for that, and it is unlikely that His enemies would have even killed Him for that. Rather, the message of the Gospel is much deeper than that: in large part it is a historic lesson, that the children of Israel were alienated from Yahweh their God for their sins, and they were oppressed and ruled over by the enemies of God and man because of their alienation. But they were reconciled to God in Christ when He died on their behalf, which made their reconciliation possible according to His law. All of the nations to which Paul had brought the Gospel were descended from those ancient Israelites who had been alienated from Yahweh their God, and who have to learn the lesson which Paul describes.

This is evident in other places in Paul’s writings, such as Galatians chapter 3 where Paul had told them that “the law was our schoolmaster to bring us unto Christ”, and, for example, in Ephesians chapter 2 where he wrote “8 For in favor you are being preserved through faith and this, Yahweh's gift, is not of yourselves, 9 not from works, lest anyone would boast, 10 for His work we are, having been established among the number of Christ Yahshua for good works, which Yahweh before prepared in order that we would walk in them. 11 On which account you must remember that at one time you, the Nations in the flesh, who are the so-called 'uncircumcised' by the so-called 'circumcised' made by hand in the flesh, 12 because you had at that time been apart from Christ, having been alienated from the civic life of Israel, and strangers of the covenants of the promise, not having hope and in the Society without Yahweh; 13 but now you among the number of Yahshua Christ, who at one time being far away, have become near by the blood of the Christ.”

The Epistles of Paul – Titus, Part 2: Leadership Morality, A Husband of One Wife

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Fragment ot Titus 1:11-15 from Papyrus 032 dating to circa 200 AD.

The Epistles of Paul – Titus, Part 2: Leadership Morality, A Husband of One Wife

In the opening segment of this presentation of Paul’s epistle to Titus we set forth the assertion that Titus is the Titus Justus, or Titios Justus, of the older manuscripts of Acts 18:7, who became a colleague of Paul from the time when Paul had stayed in his house in Corinth, around 49 or 50 AD. We also demonstrated, by referencing Paul’s own statements concerning Titus in his second epistle to the Corinthians, that this epistle was written from the Troad as Paul left Ephesus in 56 AD, and that Titus met with Paul in Makedonia shortly thereafter, spending the winter months with him in Nicopolis of Epirus before bringing Paul’s second epistle to the Corinthians to Achaia in very early 57 AD, ahead of Paul’s planned visit there. With that we had asserted that the statement made by Paul here in this epistle, that he had left Titus in Crete, must have referred to an earlier time, to an event which happened between 52 and 55 AD, as Titus was with Paul when he travelled to Antioch after departing from Corinth in late 51 or early 52 AD, something which is evident in his epistle to the Galatians which was written just after that visit to Antioch, or perhaps in Antioch after the visit to Jerusalem which was on the way to Antioch.

Now, departing from his three-year stay in Ephesus (Acts 20:31) and arriving in the Troad, Paul had expected to find Titus there, and was disappointed when he did not find him. Writing this epistle, after his opening salutation Paul says “5 For this reason I had left you in Krete: that you would set in order the things which are wanting, and establish elders by city, as I have instructed you.” Understanding the context of these events within the chronology of Paul’s ministry much better than we had when we did our original translation in 2001 and 2003, we are going to revise the phrase “I have left you in Crete” to “I had left you in Crete”, since the verb is in the Aorist tense and either interpretation is possible. It is now evident to us that Paul had left Titus in Crete at some point in the past, but Titus did not remain there, especially since here, as he departed from Ephesus, Paul expected to find Titus in the Troad, which we have seen from his statement in 2 Corinthians. Later it is evident that Titus did not return again to Crete, or reside there permanently, as he spent the following winter with Paul in Nicopolis, went on to Corinth, and he is not mentioned again until the during the period of Paul’s detention in Rome when he had gone off to Dalmatia.

Paul's Epistle to Titus, Part 1: Purity Spiraling in Apostolic Christianity

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Paul's Epistle to Titus, Part 1: Purity Spiraling in Apostolic Christianity

The early manuscript evidence for the epistle to Titus is found in the papyrus designated P32, which is esteemed to date from around 200 AD; the 4th century Codex Sinaiticus (א); the 5th century Codices Alexandrinus (A), Ephraemi Syri (C) and Vaticanus 2061 (048); and the 6th century Codices Claromontanus (D) and 088, which is an unnamed manuscript that may be a little older than that, and in which survive only a few fragments, parts of the first 13 verses of this epistle as well as parts of the final chapters of 1 Corinthians. Additionally, Paul’s epistle to Titus is cited or mentioned in the epistles of Ignatius, which date to around the very beginning of the 2nd century, and also by Irenaeus and Clement of Alexandria, who are both of the late 2nd century, and by Tertullian, Origen, and Cyprian, all of whom wrote in the early half of the 3rd century. However none of these early sources add anything to our knowledge of Titus himself or his work in the ministry of Christ.

For the historical background on Titus, we must also include a brief discussion of Paul’s travels in relation to the epistles which he had written to the Corinthians and the Galatians, as Titus is mentioned in both of them. The first surviving epistle to the Corinthians was written during the time that Paul stayed in Ephesus (1 Corinthians 16:8, 19), as it is described in Acts chapter 19. After spending approximately three years in Ephesus, Paul departed from the city in 56 AD. His departure may be reckoned by counting backwards from the time of his detention in Caesareia which is given by Luke in the final chapters of the Book of Acts, by comparing the times of the terms of office of the Roman procurators Festus and Felix which are known from history. The primary witness for this in Luke's writing is at Acts 24:26-27 where he says of Felix “But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound.” Many historians debate whether it was 58 AD or 59AD, but the one-year difference is close enough for us. We cannot be absolutely certain, but for various historical reasons we are confident that the year was 59, and we can count back through the Book of Acts to this point in 56 AD. That is also the year in which we believe this epistle to Titus was written, in the Summer of 56 AD, or perhaps the Spring of that year if Paul had to leave Ephesus before the Pentecost which he had planned on spending there (1 Corinthians 16:8).

This map of the empire in the time of Augustus shows Nicopolis in Thrace to the north, and Nicopolis in Greece, in Epirus, on the coast opposite the tip of Italy. Click here for higher resolution.

Dumbing Down on David Duke

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Dumbing Down on David Duke

In part because of our recent appearance on radio in New Orleans, lately we have been saying a lot about David Duke, or as I would prefer to call him, Daisy Duke. In reality, Duke is practically irrelevant, except that his career as a shill has been maintained on Stormfront for years, and is now propped up by the Daily Stormer, and unfortunately, too many of our friends and listeners are readers of both Stormfront and the Daily Stormer. Don Black and David Duke have already shared wives, and it is apparent that Andrew Anglin wants in on the action. There are much better alternatives for Christian Nationalist forums and Nationalist news on the Internet.

We have several disputes with Duke. Out of one side of his mouth he basically agrees with the Jews that the Protocols of Zion are a forgery, and out of the other he attempts to raise funds by selling a book titled The Illustrated Protocols of Zion. But one thing which we have long asserted makes David Duke a shill for world Jewry is this: that he insists that the Jews are the protagonists of the Old Testament, both the Hebrews and the Israelites, as they claim. This is not only untrue, but it is a dangerous lie, because allowing them this claim allows them to continue to thrive in the deception that they are the recipients of the blessings of Abraham. So long as scores of millions of mainstream Christians believe that is true, they will continue to bless the Jews, stuck in a dichotomy between two devils: the Jews themselves and their image of a god who could possibly bless such a wicked people in such a manner so that they can never be criticized for their wickedness.

Of course, Identity Christians know the truth, that the Jews are Edomites and Canaanites, and infiltrators and subverters of Judaea from the sixth and then especially in the second and first centuries BC. This story is manifest in the prophets Ezekiel and Malachi, in the New Testament writings of John and Paul, in the Geography of Strabo, and it is chronicled in the histories of Josephus. One doesn’t even have to read all of those books to begin to see the truth of this history, because it is even admitted on the Wikipedia pages for Judaea and Idumea.

The Prophecy of Malachi – Part 5, The Spirit of Elijah

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The Prophecy of Malachi – Part 5, The Spirit of Elijah

In the opening verses of Malachi chapter 3 we saw a prophecy of the coming of two messengers, and the first was to prepare the way for the second. A similar prophecy concerning the first messenger is found in Isaiah chapter 40, which the apostles in three of the Gospel accounts had cited in reference to John the Baptist. The messenger in Isaiah is said to be a voice crying in the wilderness, to “Prepare ye the way of the LORD, make straight in the desert a highway for our God.” Here in Malachi the second messenger is “the lord … come to His temple” and the “messenger of the covenant”, and that can be none other than Yahshua Christ Himself. Christ is indeed one and the same as Yahweh God for whom the first messenger prepares the way. As we read the words of Christ in the Gospel of John, “I and the Father are One”, and “He who has seen Me has seen the Father!”

Next in Malachi there is a statement which may refer to one messenger or the other, or even to either, where it says “3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.” The first messenger, John the Baptist, did indeed “purify the sons of Levi”, where it is evident that the purpose of his commission to baptize was to ceremonially fulfil the requirements of the law in relationship to Christ, whom upon baptizing he had also declared to be the Lamb of God. If John baptized anyone else, it was only a collateral benefit, and he nevertheless fulfilled the purpose of the law hinted at in Malachi. But before Christ had begun His ministry, when the people wondered whether John was the Messiah, he denied it, and said “I indeed baptize you with water; but one mightier than I cometh... he shall baptize you with the Holy Spirit and with fire”. With his baptizing, John had cleansed individual Levites in preparation for the Passover of God, and then he cleansed the final Passover Lamb, as Paul had later written of Christ, in 1 Corinthians chapter 5, “For even Christ our passover is sacrificed for us.” In that manner did John prepare the way for Christ. However it is evident that the Gospel of Christ, separating the wheat from the tares, had purged the sons of Levi collectively by weeding out the Edomite Jews from the true sheep, those who had ultimately heard the voice of their master.

The Prophecy of Malachi – Part 4, Preparing the Way of the Lord

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The Prophecy of Malachi – Part 4, Preparing the Way of the Lord

When the magi journeyed to Judaea from Parthia to see the Christ child, the infant had already been presented at the temple, and was circumcised according to the law, and had already been moved by His parents out of the manger and into a house in Bethlehem. So by the time that they arrived in Judaea, the Christ child may have already been a year old, and possibly closer to two. And while they apparently acted on information which is now wanting in our sacred writings, the magi were not alone in their anticipation of the promised Messiah. We see the same expectation in many of other people in Judaea, such as the apostles themselves who exclaimed from the beginning that “We have found the Messias,” as it is recorded in John chapter 1, or the Samaritan woman at the well who said “I know that Messias cometh,” as it is recorded in John chapter 4. Additionally, there was the elderly Simeon, described in Luke chapter 2, who was told that he would “not see death, before he had seen the Lord's Christ”, and did see Him as he was presented in the temple eight days after His birth.

But in the courts of government in Jerusalem there was completely a different reaction, not of joy but of fear and enmity, as we may discern from Matthew chapter 2 where it says: “1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Judaeans? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him.”

Ostensibly, all Jerusalem was troubled upon the announcement of the birth of a savior for Israel because, as we read here in Malachi chapter 2, “11 Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.” And not only was Malachi characterizing the reason why there was apostasy in ancient Judah, as we saw in the corroborating testimony of Jeremiah, Ezekiel and Daniel, but he was also making a prophesy of what was about to become of Judaea in his own near future, and we described the historical record of how that was fulfilled in the absorption of the Edomites and other Canaanites of Palestine in the 2nd century BC, when all of those alien peoples were converted, and brought into the polity of the people of Jerusalem. By the time of Christ, those Edomites and Canaanites had become predominant in Jerusalem, and many of the good people of the nation were pushed to the margins of the society. The result is the divisions among the people and their diverse reactions to Christ which are apparent in the Gospel. For this same reason, when the appropriate time had come, the voice of the godly cried out from the wilderness, and not from the temple of God.

The Prophecy of Malachi – Part 3, Universalism Rebuked

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The Prophecy of Malachi – Part 3, Universalism Rebuked

In the opening verses of the prophet Malachi we see that Jacob and Esau are compared in an allegorical dialogue where Jacob is told that he is loved, and in turn he asks why while expressing a greater concern for Esau. We have asserted that this is prophetic of the very times in which we live, where Christians of European heritage, who are for the most part descended from the ancient Israelites, typically show greater concern for the accursed Edomite Jews than they do for their own people.

That is the transcendental, or far-vision fulfillment of this prophecy, as we have before described of the prophets of the Bible that many of their prophecies have a dual fulfillment, one for the closer future of the time of the prophet, and one for the distant future. We hope to have most clearly illustrated this phenomenon of prophecy in our commentary on the prophet Zechariah.

However, in order to set the stage for the ultimate fulfillment of this prophecy, which today is right before our very eyes, there must have been an earlier and more immediate fulfillment. But the immediate fulfillment has a history which is not so clear, since perhaps as many as 300 years after the prophet had written these words, the remnant of Judah in Jerusalem thought it fitting to forcibly convert all of the Edomites in Palestine to their own religion, circumcising them and converting them into what had became known as Judaism. The Edomite King Herod later built many great cities throughout Palestine, and that seems to represent an immediate, albeit incomplete, fulfillment of the prophecy. However if the Edomites had not been infiltrating into or converting to Judaism, the later end of this prophecy we cannot imagine happening as it is before our very eyes, materializing in what we have termed as Christian Zionism.

The Prophecy of Malachi – Part 2, The Corrupted Priesthood

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The Prophecy of Malachi – Part 2, The Corrupted Priesthood

Before we offer our summation of what we had seen in Malachi thus far, I want to say a word concerning the so-called trinity doctrine, which we do not think is a doctrine at all. Yahweh our God is real, omniscient, and omnipotent – but He is also One, regardless of how He chooses to manifest Himself. So He can be God the Father, and God the Son, the burning in the bush, the rock in the desert, or the fire on the mountain. When the apostles realized that He had overcome death, they proclaimed Him as God not because Jesus somehow became as God, but because they themselves realized that He was God, knowing from the implications of the Scripture that He was Yahweh who had promised that He would redeem Israel.

The trinity doctrine is the first of heresies. There is no real support for it in the original Scriptures, except for the coincidence that in the apostolic age God manifested Himself first in two ways, from the spiritual plane and in the form of the Son of David, and then in a third way which is referred to as the Holy Spirit, which is not really a third at all but rather is only another manifestation of the first two. When Christ was near to His departure and He promised the apostles a Comforter, He proclaimed “I will not leave you comfortless, I will come to you.” But the word for comfortless in that passage is from the same Greek word from which we derive the English word for orphan, and it really means fatherless, showing that Christ is also God the Father as well as God the Holy Spirit.

Petra in Jordan today, the ancient Mount Seir
Petra in Jordan today, the ancient Mount Seir of the Edomites, a photo from Google Earth.

The trinity doctrine is a dangerous heresy because it leaves space for antichrists to claim that they can worship a part of the deity which is somehow void of Christ. Therefore Christians are deceived into imagining that Jews and Muslims and other antichrists ultimately have the same God, which is a lie and a deception. Therefore the trinity doctrine is a compromise with devils. The antichrists themselves introduced this doctrine so that they can maintain a facade of legitimacy, but beneath the veneer there is every form of wickedness. They lay claim to a piece of the Godhead and a path to piety without Christ, when the Gospel informs us that “6 Yahshua says...: ‘I am the Way and the Truth and the Life. No one goes to the Father except through Me!’” Then almost immediately after that He said “He who has seen Me has seen the Father!” So Christians must understand that Christ being Yahweh God manifest in the flesh, no part of the deity could possibly be void of Christ! Therefore all of the devils must be rejected: there is no room for devils in the Kingdom of Heaven, and neither should there be any space given to them here on earth.

The Prophecy of Malachi – Part 1: The Prophet of Christian Zionism

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The Prophecy of Malachi – Part 1, The Prophet of Christian Zionism

The name Malachi [מלאכי] means my angel, or my messenger. The name is from the same exact form of the Hebrew words for the phrase my messenger [מלאכי] which we see in Malachi 3:1, where it says “Behold, I will send my messenger, and he shall prepare the way before me”, and Malachi himself is certainly the prophet and messenger of the angel, or messenger, which would later precede the Christ, and that messenger was John the Baptist. But the prophet Malachi does not tell us who his father was, nor does he inform us of his whereabouts, and does not tell us the name of the high priest or governor or ruler of the time that he wrote. Therefore his prophecy can only be very loosely dated from the circumstances which it describes.

For example, in chapter 3 where the prophet addresses the men of Jerusalem in his own time, we read “7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts.” Furthermore, in the opening chapter of the prophecy, in chapter 1 of Malachi, a reference is made to the laying waste of the heritage of Esau, from the viewpoint that it had already happened. During the greater portion of the time of the old kingdom of Judah, Edom was a vassal state, and therefore it was under the protection of Judah. It broke free for a time in the days of Jehoram, and was subjected anew by Amaziah (2 Chronicles 26). Then Edom revolted again in the time of Ahaz (2 Chronicles 28), just before Hezekiah became king. So the kingdom of Edom was fully intact until this time. In the Assyrian inscriptions, it is listed as a vassal state in the times of Esarhaddon and Ashurbanipal, which approaches the Babylonian period. The punishment of Edom is prophesied in Jeremiah chapters 25 and 49 and in Ezekiel chapters 25 and 32, which were written as the children of Judah were about to be taken into Babylonian captivity. It was in the period between the fall of Assyria and the time of Malachi that the mountains and heritage of Edom were laid waste, and the passage concerning “the days of your fathers” found in Malachi chapter 3 is a reference to the period before Jerusalem was destroyed.

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