Christogenea Internet Radio

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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Arthur Lee: The Right Kind of Fear and White Power

 
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Even though we are very happy that we made the trip west, it has been a somewhat difficult week since we returned home from New Orleans on Monday, and I will explain some of that tomorrow when we present an article that I have been writing on our experiences there. So we won’t even speak about it now, but everything here is fine and we praise Yahweh for that.

Because we could not possibly prepare a program for tonight, due to the circumstances, we once again have our dear friend and brother Arthur Lee of Identity Struggle stepping up to the plate for us, and we are going to present three of his recent sermons:The Right Kind of Fear, White Power Part 1, The Source and White Power Part 2, The Solution. We pray that you enjoy them.

Paul's First Epistle to Timothy, Part 1: Yahshua [Jesus] Christ is God and His Gospel is for Israel

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Paul's First Epistle to Timothy, Part 1: Yahshua [Jesus] Christ is God and His Gospel is for Israel

Now we are going to begin a presentation of Paul’s first epistle to Timothy, as we near the completion of a commentary on the epistles of Paul of Tarsus which we had begun with the epistle to the Romans in the Spring of 2014. This is now the 109th presentation in the series. It may be fitting that the pastoral epistles to Timothy and Titus are presented last in order of Paul’s epistles, as they are in most Bibles. However one error that most Bibles make is not to count Hebrews amongst Paul’s other epistles. Furthermore, Philemon belongs with Colossians, and it is not really a pastoral epistle in the sense of those which were written to Timothy and Titus. Going one step further, we have decided to put both of the epistles to Timothy last in order here because we find it appropriate to present 2 Timothy at the very end of our presentation of Paul’s epistles, although 2 Timothy was not actually the last of Paul’s epistles chronologically. When we do finally present 2 Timothy, we hope to make a full explanation of our reasons for that. If we had chosen to make our entire presentation in the order in which Paul wrote his epistles, 1 Timothy would follow Titus, and it in turn would be followed by 2 Corinthians. 2 Timothy would come later, as Paul was under house arrest in Rome when it was written (see Ordering and chronology of the epistles of Paul).

Paul had apparently written his first epistle to the Corinthians not long before he left Ephesus, in what was most likely the Spring of 56 AD, which we had explained in part 3 of our presentation of that epistle. He had initially planned on going to Achaia by way of Makedonia, and spending the winter in Corinth, as he wrote in chapter 16 of that epistle. But some time during the initial stage of his travels Paul decided instead to winter in Nicopolis, which is in Epirus and northwest of Corinth. As we had explained earlier in this series, such as in the opening segment of our commentary on the epistle to Titus, Paul must have received a letter from Corinth in answer to the epistle which we know as 1 Corinthians, and he then decided to delay going to Corinth and spent the subsequent winter at Nicopolis instead. He gave his reasons for that decision in the opening chapters of 2 Corinthians, which was written as he wintered in Nicopolis, and both Titus and Timothy were with him.

Special Notices to All Who Deny Two-Seedline, Part 4

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Special Notices to All Who Deny Two-Seedline, Part 4

I have decided to continue the presentation of Clifton Emahiser’s 24 Special Notices to All Who Deny Two Seed-line for just one more week, and next week I plan to resume our ongoing presentations of the Epistles of Paul with 1 Timothy. Following that, we shall return to a continuation of this series again in the near future, as we plan to travel later this Spring.

But before we begin with Clifton’s essay I want to take a short digression. I am going to try to take at least one of these digressions throughout each episode of this series, as they give me an opportunity to discuss certain things which I do not frequently have a good context to discuss. I am certain Clifton would not mind that I do this. Not everyone who calls themselves “Two-Seedline” is our friend, or a friend of truth, and not all of those who neglect to use the label are our enemies. Last week I had discussed a paragraph from a book written by Joseph November, who writes and plays at being a Christian Identity pastor under the pseudonym of Eli James. Now I am going to discuss one aspect of a paper he wrote over 5 years ago, entitled Crumbs. In that paper, Eli, as I will reluctantly call him, referred to Clifton Emahiser and I as “exterminationists”, using this term to describe our exposition of Scripture just as if it were some sort of slander coined by the Anti-Defamation League or the Southern Poverty Law Center. Like it or not, it is important to elucidate these things, because we Identity Christians need to pursue the truth, and we need to be able to recognize the lies. That is our Christian obligation.

Eli likes to flippantly brag that I never refuted his paper, Crumbs, but in reality there are a hundred podcast and essay presentations at Christogenea which do refute his paper. But if I were to address the paper directly, there are so many false premises upon which it is predicated that I would have to write an entire book, and Eli James simply is not worth such an effort. I would rather believe that the people who actually follow our work at Christogenea and study behind us should easily recognize his many errors. But here we shall briefly address a couple of aspects of Eli’s paper which display his absolute dishonesty as an interpreter of Scripture.

Special Notices to All Who Deny Two-Seedline, Part 3

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Special Notices to All Who Deny Two-Seedline, Part 3

There are a lot of people who are rather new to Christian Identity, who have just learned of Christogenea or other related or associated websites and ministries within the past couple of years. Often these people wonder why we have divisions with other supposed Christian Identity teachers or pastors. Some of them call these divisions “teacher wars”, and that is patently unfair. Christogenea itself is not merely a website, it is also a publishing and information technology project in its own right. I host the writings of Clifton Emahiser, Bertrand Comparet, Wesley Swift and other writers on the Christogenea domain, and I myself do not necessarily agree with everything that each of these teachers of Scripture have written. I also host and I have even developed websites for dozens of other Christian Identity pastors and writers on other domains, as well as for several European and American Nationalists who publish information on exclusively historical topics. Although some of the people we host sites for often reimburse us in one way or another, we always host and develop these sites at entirely our own expense, free and without charge to many other Christian Identity ministries. I do not say these things to brag about what we do for others. But I have to say this, if I were interested in “teacher wars”, I would do no such thing, I would not spend time helping to enable other teachers, and this alone should prove that I am not interested in any so-called “teacher wars”. I have much more productive things to do.

But sometimes I am compelled to elucidate problems in the words of others, and especially when I fell they are damaging to our Christian Identity cause. Christ comes first, and we must always be cognizant of the fact that we should be contending for the Faith. So when I do speak poorly of other Christian Identity pastors or teachers, it is not for my own ego, and it is not because I desire to uplift myself. Pity us if we choose to exalt ourselves at the expense of others. Rather, it is only on account of truth. These are not “teacher wars”, but rather, they are truth wars. As Paul of Tarsus wrote to the Ephesians: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12). Some of those high places are infiltrated into Christian Identity.

Special Notices to All Who Deny Two-Seedline, Part 2

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Special Notices to All Who Deny Two-Seedline, Part 2

Here we are going to continue with our presentation of Clifton Emahiser's series of special notices challenging all of those who deny what we often refer to as Two-Seedline. For my part, I would often rather call it two-treeline, as the Bible begins with a story of two trees and we may quite confidently assert that those trees must represent races of people: the Tree of Life, and the Tree of the Knowledge of Good and Evil. In the end, there is only one tree left standing, and all of the goat nations are thrown into the Lake of Fire. Anyone who looks at these things objectively must understand that the account of the end clarifies the purposeful obscurity of the account of the beginning, as Yahshua Christ had come to “utter things which have been kept secret from the foundation of the world. ”

For the short term, we plan to continue this presentation next week, when we will present part 3 of Clifton's series. Then over the months or years to come we will continue to present Clifton's 24-part series until we see it through to completion, if Yahweh God affords us the opportunity. Doing this, we believe it will be a useful presentation explaining the many fundamentals of our two-seedline understanding of Scripture, which we believe is the only true understanding, and we hope it will give us the opportunity to help to clarify as well as to augment Clifton's important work.

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.

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