Pagans / Gnostics / Heretics / Cults>> °”

Alexandria, Egypt® & Mystery-Babylon

Glaucias, Theudas, & Simon Magus 30-90 A.D.

Their students were Basilides, Valentines, and Marcion, which were all notorious Gnostics of their

: 55, 56, 57 time.

Valentinus (Valentinius disciple of Marcion) 100-160 A.D. Early Christian Gnostic Theologian leader and

influential heretic.” =

Valentinus & Marcion's followers would: Reject the Old Testament, Reject The Law & Prophets, Reject physical resurrection of Jesus, Reject marriage, Reject the apocalypse, Believe physical matter is eternal, Mutilated the meaning of the New

Testament, Etc,©°

Heretical

More Pure

Influencers Those that have influenced the Heretical

Cult Stream or the Roman

Steam

Ignatius of Antioch 35-110 A.D. Promoted God's laws = Jewish laws, like the 4th Commandment to keep Saturday the Sabbath holy, and that these Jewish laws

were bad.° 62 Ignatius is said to be the first recorded to use the term Catholic,

meaning universal.7”

Titus Flavius Clemens (Clement of Alexandria) 150-215 A.D. Follower of Plato’s Greek philosophical teachings, and Origen was Clement’s student.” © Greek philosophers had corrupted

ideas, which also includes 57

Socrates and Pythagoras. First to promote

Allegorization of most 68

Scripture.

Note: Assume all dates as close approximations.

Roman Religion and

Empire?

Persecutor of Jews & Christians

313 A.D. Edict of Milan — Christianity made legal by Emperor Constantine |

after his claimed vision in the sky.2° 321 A.D. Constantine | — Makes Sunday the day of rest for worshiping

the Sun God Apollo, Pagan-Christian

coins minted. 3& 87 88

325 A.D. Council of Nicaea — Sunday

was fixed as the date for celebration

of Pagan-Christian Astarte-Easter. B7,

90, 91 Constantine pushes for merging

Christianity with Pagan Roman Empire. Arianism was rightly

condemned during the meeting.°° 337 A.D. Pope Julius | — Pagan Roman festivals of Saturnalia & Sol Invictus re-designated as Feast of Christ's Nativity, “mass on Christ’s day”,

Christ-mas.2”” 82, 83, 84, 85, 86, 112, 113

363-364 A.D. Council of Laodicea, Canon 29 — Outlawed keeping God’s 4‘ Commandment, keeping Saturday the Sabbath holy, changed the Lord’s

Day (Saturday) to Sunday, and also

reaffirms Anti-Semitism stance.?” i

380 A.D. Edict of Thessalonica — The merger of Pagan-Christianity was signed into law as the official Roman religion by Emperors Theodosius and Valentinian Il, thus proclaiming Rome as the Catholic (Universal-Unified) religion. They also contemplate the use of physical force in the service of 37

orthodoxy for the first time.

Influencers Those that have influenced the Roman Stream or the Torchbearer Stream

314 A.D. Sylvester | joined the Romish Church and became

Pope(?).2> Waldenses said Rome

erred from that point forward.2? Waldenses were previously called Leonists, who were previously called Paterines, but some have

said they are also separate groups.®

590 A.D. Nine Bishops reject communion of the Pope as

heretical.7®

Until 869 A.D. all Ecumenical Councils had been held in or near Constantinople, and in the Greek

language, not Latin.33

John Hus (Roman Catholic Priesthood) 1369-1415 A.D.

He was a hero to Martin Luther and reformers. He and his followers embraced some ideas and opinions from the Wycliffists, Dulcinists, Leonists, Waldenses,

Albingenses, and others.” See also 79, 80

modern embracement.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

God-Christ / Apostles & Torchbearers

Antioch, Syria® & Jerusalem (The Traditional Text)

30-120 A.D. Apostles & NT MSS spread to

Britain/Ireland, 0” 101, 102, 103, 104

107 108

India,“ and Africa. 1st Generation — were those that followed the Apostles and spread the truth further.

90-150 A.D. 2"¢ Gen — the Torchbearers in 120 A.D. spread to many more countries under many names, including Waldenses,

Leonists, Paterines, Cathari, etc.” 5, 8, 25,

16, 17, 30

251 A.D. Cathari/Novation?” .

600 A. D. Vaudoist® 195

660 A.D. Cathari/Puritans reference?” 2°

787 A.D. Valdenses/Patarines reference?”

794 A.D. Francfort Council with Charles the Great (Charlemagne) and Claudius Archbishop of Turin (Waldensian Valleys of Piemont/Piedmont) tried to convince the Church of Rome to embrace the true

Doctrine of Christ and his Apostles.?°

817 A.D. Valleys of Piedmont inhabited by

the Valdenses.7”

1040 A.D. Patarines

1159 A.D. Waldenses called Paulicians d 28

28

and Puritans persecuted in Englan

1181 A.D. Pope Lucius III calls them

Catharists, Josephists, and heretics.2’ 73

Arius of Alexandria 256-336 A.D.

A presbyter of Alexandria, put forth a system of denying the divinity of Christ, which regards him only as the first and most excellent of created beings, denying The Trinity.24 This system, called Arianism, was

rightly condemned at the Nicene (Nicaea) Council in

325 A.D.>* Jehovah's Witnesses follow Arianism.

Eusebius Pamphili (Eusebius of Caesarea) 260-340 A.D. Supported ideas of Constantine I, Arius, and

Origen.*® si

Aurelius Augustine (Augustine of Hippo) 354-430 A.D. Follower of Plato’s Greek

philosophical teachings. sd First non-Gnostic to promote Amillennialism and convinced the Roman Church that the thousand years had already started

with the first Advent.°® The early church had always been Premillennial (Chiliasm) and believed in a physical resurrection of Lord

Jesus Christ.>® 59 Augustine

also adopted the Sethite

theory.-> He promoted Allegorization of Scripture, not to the extent that Clement and Origen did, but well beyond the normal

figures of speech.°®

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

Sextus Julius Africanus 160-240 A.D.

First strong promoter of the Sethite Theory, which influenced Eusebius, Origen, the early Church of Rome,

and many others.22” 937 54 65

Origen Adamantius (Origen of Alexandria) 184-254 A.D. Strong promoter of Allegorization of most

Scripture.” i a Not to

be confused with known figures of speech in the Bible (metaphors, similes, parables, etc.).

337-842 A.D. Under Roman Pope Gregory III in 731 A.D. worship of images became general practice in Roman churches, while Leo III of the Eastern Churches (and Paulicians) resisted these changes, with Leo ordering

soldiers to destroy idols.24+

Heretical

Note: Assume all dates as close approximations.

The Forgery Mill Begins?” 498-514 A.D. Pope Symmachus — The

‘Symmachan’ MS forgeries.°”

772-795 A.D. Pope Hadian | — Son of a Roman nobleman, introduced the ‘Donation of Constantine’ MS forgeries, which was believed for four centuries to be evidence for the lineage and supremacy of the Popes. These forgeries, supported by Popes, are still held today by many as evidence for the ecclesiastical supremacy and temporal sovereignty

of the Popes of Rome?” 99

9th Century A.D. Nearly 100 MSS, ‘Pseudo-lsidorean Decretals’ MS forgeries, which at the time served the purpose to provide support to

previous MSS, etc, 109 110

1605 A.D. Gunpowder Plot — The Jesuit Treason to kill England’s King James | and Parliament in order to stop the translation of the new English Bible (among other reasons). Translation of this Bible started in

1604 and finished in 1611.7 7°

1859 A.D. Codex Sinaiticus MSS. Greek Bible very likely a professional forgery, and is used in the translation of most modern Bibles. See chart with

references.”

Suspected Forgeries — Used in creating altered Greek NT texts by: Westcott & Hort 1881 A.D. (Occultists) Nestle & Aland 1898 A.D. United Bible Society 1946 A.D.

98

See chart with references.

Desiderius Erasmus Roterodamus (Roman Catholic Priesthood) 1466-1536 A.D.

Greek NT created 1522 A.D.

He didn’t always stay neutral, like his belief in transubstantiation, which is the Roman Catholic belief that the real body and blood are actually present in the bread and

22 eS wine.

Martin Luther (Roman Catholic Priesthood) German Bible created between 1522-1534 A.D.

Promoted Anti-Semitism.’ 7+

1526 A.D. Waldensian meetings

begin to discuss the reformation. September 12, 1532 A.D. Vaudois Synod — Reformers meet with the Waldenses, and they provide a pure

21

apostolic Bible to the reformers.?

John Calvin (Roman Catholic) 1509-1564 A.D. Calvin's cousin, Pierre Robert Olivetan, met with the Waldenses in

1532-1535 A.D. 2 20 14,114

More Pure

All credit, praise, honor, and glory belongs to our beloved God!

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

Waldensian churches subsisted long before Peter Waldo 1140 — 1205 A.D., a Waldensian leader distinguished from the Roman Church. Gretzer, a Jesuit in 1178

A.D., confirms this? It was the papacy that started the myth that Peter Waldo started these churches. Enemies of the Waldenses agree that Waldensian church history extends to apostolic times, per Raynerus Saccho, a Papal Inquisitor of the 13th century A.D., previously a Vaudois

.._, 5, 8, 16, 17, 18, 20, 27 minister.

1259 A.D. Vaudois in France called 29

Albigenses. 1322 A.D. Half of England became

Lollards (following Waldensian beliefs).2°

June 3, 1535 A.D. French Bible Published Translated by Pierre Robert Olivetan (Calvin’s cousin) from the Waldenses’ pure Hebrew and Greek manuscripts, costing the Vaudois 1500 golden crowns

to have printed.” 10, 11, 22 proof from

Christ’s time to 1535 A.D..” Shortly after completing the translation, Pierre was poisoned and killed by papal inquisition in Rome. John Calvin updates the Bible in 1540-1560 A.D. as the French and English

Sword Bible AKA Geneva Bible.2” mee

1559 & 1560 A.D. Ancient MS and authentic records proving the antiquity of

the Waldenses churches were committed

to flames by their persecutors.14

1588 A.D. Sword Bible revised by Theodore Beza becomes the Revised

22, 31, 32 and he

French Geneva Bible issued a Greek NT in 1598 A.D.

1830 A.D. Book of Mormon Translated by Joseph Smith from supposed tablets obtained from a claimed deceased person named Moroni, but in reality his wife said he had a diseased mind and he was wanted for many

; 92, 93 crimes.

1945 A.D. Nag Hammadi Dated 376 A.D.?

(Gnostic Texts)>4

Replacement Theology (Supersessionism) Since early times, there are some who upon blaming the Jews for Lord Jesus Christ’s death wanted to reassign God’s promises from the Jews to the Gentile Church. This encouraged anti- Semitism and a growing lack of knowledge of Jewish cultural understanding that is woven throughout the Old and New Testaments, and of the true nature of God’s promises themselves.

85-160 A.D. Marcion®® 100-165 A.D. Justin Martyr®

272-337A.D. Constantine | oF

1198-1216 A.D. Pope 72, 73

3

Innocent Ill 1483-1546 A.D. Martin Luther?” 74

1846-1878 A.D. Pope Pius IX 74

Note: Assume all dates as close approximations.

Revised Bibles (Doubting Bibles) 1881+ A.D. to the present time period use the new Nestle-Aland & UBS scholarly textbooks (see above). Those that utilize these textbooks admit that they do not have 100% of God’s preserved Word, and also admit that they are incapable of producing a perfect translation.

Doubting Bibles: NLT, NIV, CEB, NKJV, ASV, RSV, JB, LB, TEV, NEB, NASV, ESV, GNB, NAB, CEV, NBV, NWT, etc...

43,44, 45

Examples:

Starting at least in the 1500s, as a result of interacting with some of the reformers of the Church of Rome, the Waldenses began compromising their heritage of true doctrine and theology for the sake of unity. This did not change the text of their Bible, but it did affect their understanding of it over time, as well as the high holy standards they once held. A modern Waldensian Pastor, Esteban Gignous Janavel, who is direct descendent of a famous

Janavel,23 is seeking to restore

and maintain the true pure holiness of the Waldensian apostolic doctrine.

More Pure

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

1611 A.D. King James Bible 47 translators were actually employed to

produce the KV,” and translator George Abbot knew of the Wycliffists, Dulcinists,

Leonists, Waldenses, Albingenses, and

9) 108 Evidence the modern KJV is

12, 13

others.

accurate compared to 1611 KJV. Depending on who you ask, they will tell you a different base text was used to create the KJV, this is because none of the existing texts are a 100% match, because the Waldenses’ pure text (probably

destroyed) was the primary basis. !” a

Thees & thous were not in use by 1611, but KJV translators added them for better

accuracy and clarity.4! 42, 46, KJV Notes

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

Bibliography (Works Cited)

Note: Blue reference numbers, words, and page numbers are hyperlinked, enabling you to jump to additional information and scanned images, and then back to the chart; give it a try! Whenever possible, the Wayback Machine (https://web.archive.org) was used to permanently archive and preserve the integrity of the web based reference, at the time it was used as a reference. Since the Wayback Machine appends the original website onto the end of the Wayback Machine link, you need to manually copy and paste the entire link into a web browser for the archive.org links to work correctly. Also, a large number of old and/or out of print books are available for free to download from the world’s largest library and university repository at http://www.archive.org, and can also be located at https://books.google.com.

1 Wn Foxe's Book of Martyrs, by John Foxe, title page, p.19. New York, Hurst & co, 1870 (first written 1516-1587 A.D.). 2 In History of the Christian Church Vol. 2, by Philip Schaff, title page, p.89. New York, Charles Scribner and Company, 1867.

3 In The Israel of the Alps. A complete history of the Waldenses and their colonies Vol 1, by Alexis Muston, title page, p.97. London: Blackie & Son, 1875.

4 in Some remarks upon the ecclesiastical history of the ancient churches of Piedmont, by Peter Allix, title page, p.4, p.193. Oxford: The Clarendon Press, 1821 (first written in 1690). 5 In Some remarks upon the ecclesiastical history of the ancient churches of Piedmont, by Peter Allix, p.191, p.192-193. Oxford: The Clarendon Press, 1821 (first written in 1690). In Some remarks upon the ecclesiastical history of the ancient churches of Piedmont, by Peter Allix, p.194-195. Oxford: The Clarendon Press, 1821 (first written in 1690).

In The Translators Revived, by Alexander Wilson McClure, title page, p.66. New York, Charles Scribner, 1853.

on

In A Treatise of the Perpetuall Visibilitie and Succession of the True Church in all Ages, by George Abbot, title page, p.82-83. London: Augustine Matthewes and John Norton, 1624. (Archbishop of Canterbury, one of the translators of the King James Bible)

9 In A Treatise of the Perpetuall Visibilitie and Succession of the True Church in all Ages, by George Abbot, p.77. London: Augustine Matthewes and John Norton, 1624. (note: the author is one of the translators of the King James Bible)

10 11 The History of Protestantism, Vol. 1, by J. A. Wylie, LL.D., title page, p.453. London: Cassell Petter & Galpin, 1874.

11 in The history of the Evangelical churches of the valleys of Piemont, by Sir Samuel Morland, title page, p.15 & p.17. London: Henry Hills, 1658.

Rin Defending the King James Bible — A Fourfold Superiority — God’s Word Kept Intact in English, by Pastor D. A. Wait, Th.D., Ph.D., title page, entire book. New Jersey: BibleForToday.org, 2002.

13 in The King James Version of 1611 Compared to The King James Version of 1917 Old Scofield Bible, by Pastor D. A. Wait, Th.D., Ph.D., title page, entire book. New Jersey: BibleForToday.org, 1985. 141 The history of the Evangelical churches of the valleys of Piemont, by Sir Samuel Morland, p.8 & p.9. London: Henry Hills, 1658.

15 15 The history of the Evangelical churches of the valleys of Piemont, by Sir Samuel Morland, p.10 & p.11. London: Henry Hills, 1658.

16 11 The history of the Evangelical churches of the valleys of Piemont, by Sir Samuel Morland, p.12 & p.13. London: Henry Hills, 1658.

17 1 The history of the Evangelical churches of the valleys of Piemont, by Sir Samuel Morland, p.14. London: Henry Hills, 1658.

18 in The Israel of the Alps. A complete history of the Waldenses and their colonies Vol 2, by Alexis Muston, title page, p.510. London: Blackie & Son, 1875.

19 15 The Israel of the Alps. A complete history of the Waldenses and their colonies Vol 2, by Alexis Muston, p.513. London: Blackie & Son, 1875.

20 | The Israel of the Alps. A complete history of the Waldenses and their colonies Vol 2, by Alexis Muston, p.531. London: Blackie & Son, 1875.

21 In The Israel of the Alps. A complete history of the Waldenses and their colonies Vol 1, by Alexis Muston, p.96. London: Blackie & Son, 1875.

22 In The Israel of the Alps. A complete history of the Waldenses and their colonies Vol 1, by Alexis Muston, p.101. London: Blackie & Son, 1875.

23 Josué Janavel called GIANAVELLO, of the Luserna vineyards, called "Leone di Rora", captain of the Waldensian Valleys, a hero of freedom of conscience , leader, great father and brother of sacrifice, the innate leader of his beloved people, a man of noble cause of unshakable faith, attached to the biblical word and faithful servant of Jesus Christ, died March 15, 1690 in Geneva after long years of exile (see Janavel Image).

24 history of the Vaudois church from its Origin, by Antoine Monastier, title page, p. 5. London: The Religious Tract Society, 1859.

25 In Authentic Details of the Valdenses in Piemont and Other Countries, by Charles Holte Bracebridge & Henri Arnaud, title page, p.2. Piccadilly: John Hatchard and Son, 1827. 26 1 Authentic Details of the Valdenses in Piemont and Other Countries, by Charles Holte Bracebridge & Henri Arnaud, p.4. Piccadilly: John Hatchard and Son, 1827.

27 | Authentic Details of the Valdenses in Piemont and Other Countries, by Charles Holte Bracebridge & Henri Arnaud, p.5. Piccadilly: John Hatchard and Son, 1827.

28 in Authentic Details of the Valdenses in Piemont and Other Countries, by Charles Holte Bracebridge & Henri Arnaud, p.6. Piccadilly: John Hatchard and Son, 1827.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

29 In Authentic Details of the Valdenses in Piemont and Other Countries, by Charles Holte Bracebridge & Henri Arnaud, p.7-8. Piccadilly: John Hatchard and Son, 1827. 30 in Histoire ecclésiastique des églises réformées au royaume de France, by Théodore de Béze, title page, p.25. Lille: Leleux, 1841 (originally written between 1519-1605 A.D.).

at leDuc, Jean. "Reflections on the Olivetan Bible." Levigilant.com. 2018. http://levigilant.com/bible_olivetan_1535/bible_olivetan_1535index.html (accessed October 2018) https://translate.google.com/translate?hl=en&sl=fr&u=http://levigilant.com/bible_olivetan_1535/bible_olivetan_1535index.html&prev=search (English Translated Link).

32 Bible Translations into French. “1535, Bible d'Olivétan > 1560, Bible de Genéve of Jean Calvin: follows the Bible d'Olivétan > 1588, Révision de la Bible de Genéve by Theodore Beza” https://web.archive.org/web/20181102230954/https://en. wikipedia. org/wiki/Bible_translations_into_French

oa Wells, Kevin Clarke & Arthur. "Councils Through History." Vatican II - Voice of the Church. November 2018. https://web.archive.org/web/20181104154318/http://vatican2voice.org/4basics/councils.htm (accessed November 2018).

34 Gnostic Society Library Staff. "About the Nag Hammadi Library." The Gnostic Society Library. 2018. https://web.archive.org/web/20181104201014/http://www.gnosis.org/naghamm/nhl.html (accessed 2018).

35 The Editors of Encyclopaedia Britannica. "Edict of Milan: Roman History." Encyclopaedia Britannica. March 2016. https://web.archive.org/web/20180913221043/https://www.britannica.com/topic/Edict-of-Milan (accessed September 2018).

36 The Editors of Encyclopaedia Britannica. " Council of Nicaea." Encyclopaedia Britannica. November 2018. https://web.archive.org/web/20181104212158/https://www.britannica.com/event/Council-of-Nicaea- Christianity-325 (accessed September 2018).

37 In Church and State Through the Centuries: A Collection of Historic Documents with Commentaries, by Sidney Zdeneck Ehler & John B Morrall, p.6-7. Biblo & Tannen, 1967. 38 ny Lectures on the History of the Eastern Church, by Arthur Penrhyn Stanley, title page, p.184-185. New York: Charles Scribner’s Sons, 1900 (first written between 1815-1881). 39 Christian Classics Staff. “NPNF2-14. The Seven Ecumenical Councils: Council of Laodicea: Canon XXIX.” Christian Classics Ethereal Library. 2018.

40 In The Greek Ecclesiastical Historians Vol 1, by Eusebius, title page, p.130-131. London: Samuel Bagster and Sons, 1845 (originally written c.260-c.340). 41 Thou." In Oxford English Dictionary. 1888.

42 Brandon. "Video: What about the Thees and Thous?" AV1611.com. April 2014. https://web.archive.org/web/20181109184138/https://av1611.com/kjbp/blog/video-what-about-the-thees-and-thous/ (accessed November 2018).

a Watkins, Terry. "Bible Verses Removed." AV1611.org. http://www.av1611.org/biblevs.html (accessed November 2018).

a Watkins, Terry. "Bible Version Comparison." AV1611.org. http://www.av1611.org/biblecom.html (accessed November 2018).

a Watkins, Terry. "Bible Words Removed." AV1611.org. http://www.av1611.org/biblewrd.html (accessed November 2018).

46 1, Language Of The King James Version Bible, by Gail Riplinger, title page, p.117-118. Ararat: A.V. Publications Corp., 2012. (with permission by http://www.avpublications.com granted on 11/12/2018) 47 1 Codex Sinaiticus: Legitimate or Forgery? The Suspects, by Peter D. Arvo, title page, 2018. *Download the full document for free online from http://www.thetorchbearerseries.com. 48 11 The lives of the primitive fathers, martyrs, and other principal saints, by Alban Butler, title page, p.209-210. Edinburgh: J. Moir, 1799.

49 11 The Ecclesiastical History of Eusebius Pamphilus, Bishop of Caesarea, by Rev. C.F. Cruse, title page, p.XXV. London: Bell & Daldy, 1865.

50 In The History of the Church of Christ Vol 1, by Joseph Milner, title page, p.341. York, G. Peacock, 1794.

51 In An Answer to Dr. Clark, and Mr. Whiston Concerning the Divinity of the Son, by Edward Hawarden, title page, p.13. London: Thomas Meighan, 1729.

52 In The Fallen Angels and The Heros of Mythology, by Rev. John Fleming, title page, p.36, p.73, p.80. Dublin: Hodges, Foster, and Figgis, 1879.

53 In A Select Library of Nicene and Post-Nicene Fathers of the Christian Church Vol. XI, by Philip Schaff, title page, p.394. New York: The Christian Literature Company, 1894.

54in A Commentary on the Holy Scriptures, by Johann Peter Lange, title page, p.280, p.281. Edinburgh: T. & T. Clark, 1868.

55 In An Inquiry Into the Heresies of the Apostolic Age: In Eight Sermons Preached, by Edward Burton, title page, p.117, p.148. Oxford: Samuel Collinwood, 1829.

56 in An Inquiry Into the Heresies of the Apostolic Age: In Eight Sermons Preached, by Edward Burton, p.260, p.529. Oxford: Samuel Collinwood, 1829.

57 In Characteristics of the Greek Philosophers: Socrates and Plato, by John Philips Potter, title page, p.186-187. London: John W. Parker, 1845.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

Bing Religious Encyclopedia or Dictionary Volume 3, by Philip Schaff, title page, p.1887-1888, p.1889. 1884 Edinburgh: T.&T. Clark, 1884.

59 in A translation of Mede's Clavis apocalyptica, by R.B. Cooper, title page, p.42. London: J. G. & F. Rivington, 1833 (first written in 1627). (A physical reign with Lord Jesus Christ was understood and described in 1627) 60 An Inquiry Into the Heresies of the Apostolic Age: In Eight Sermons Preached, by Edward Burton, p.287-288. Oxford: Samuel Collinwood, 1829.

61 in Sabbatum Redivivum: Or, the Christian Sabbath Vindicated, by Daniel Cawdrey, title page, p.575. London: Robert White, 1645.

62 14 The Divinity of Our Lord Jesus Christ Demonstrated from the Holy Scriptures, by James Barnard, title page, p.94. London: J. P. Coghlan, 1789.

63 1 Ante-Nicene Christian Library - Translations of the Writings of the Fathers Vol. 2, by Alexander Roberts, title page, p.100-101, p.106 & p.108. 1867.

64 1 The Life of Christ, of A Critical Examination of His History: Translated, by David Friedrich Strauss, title page, p.6-7. New York: G. Vale, 1845.

®5 In The Student's Ecclesiastical History, by Philip Smith, title page, p.147. London: John Murry, 1878.

66 |, History of the Christian Church Vol 2, by Philip Schaff, title page, p. 483-485. New York: Charles Scribner's Sons, 1891.

ST in A History of the Christian Councils: From the Original Documents Vol 1, by Karl Joseph, title page, p.322-324, p.325. Edinburgh: T. & T. Clark, 1894.

68 11 The Works of Aurelius Augustine: A New Translation, Volume 14, By Saint Augustine, title page, p.115. Edinburgh: T. & T. Clark, 1886.

69 11 The Works of Aurelius Augustine: A New Translation, Volume 14, By Saint Augustine, p.158. Edinburgh: T. & T. Clark, 1886.

70 In The Jews and their Lies, by Dr. Martin Luther, original title page, title page, p.8, p.39-40 & p.41-42. Los Angeles: Christian Nationalist Crusade, 1948 (first written in 1543)

71 In Martin Luther vs. Nazi Legislation and Actions Chart, by Peter D. Arvo, chart, 2018. *Download the separate chart for free online from http://www.thetorchbearerseries.com.

72 \y History of the Jews, Volume 3, by Heinrich Graetz, title page, p. 511-513. Philadelphia: The Jewish Publication Society of America, 1894.

73 In Romanism as it is: An Exposition of the Roman Catholic System, by Samuel Weed Barnumm, title page, p.208. Hartford: Connecticut Publishing Company 1877.

74 1) Romanism as it is: An Exposition of the Roman Catholic System, by Samuel Weed Barnumm, p.85 & p.88. Hartford: Connecticut Publishing Company 1877.

75 Wn The Churchman's Magazine and Village Churchman, by Joshua Fawcett, title page, p.366. London: William Edward Painter, 1845.

76 In Elements of History, an Ancient and Modern: with a Chart and Tables of History, by Joseph Emerson Worcester, title page, p.320. Boston: William J. Reynolds and Company, 1847. Tins, Ignatius. S. Polycarp Revised Texts with Instructions Vol 1, by Saint Ignatius, title page, p.413. London: Macmillan and Co., 1889.

78 iy Life and Letters of Erasmus: Lectures Delivered at Oxford 1893-4, by James Anthony Froude, title page, p.386. London: Longmans Green, 1894.

7914 Explanatory Notes Upon the New Testament, Volume 2, by John Wesley, title page, p.417. London: Thomas Cordeux, 1813.

80 1 The Works of Jonathan Edwards, by Jonathan Edwards, Period Ill, title page, p.596-597. London: William Ball, 1839.

81 1 In Somnium Scipionis M. Tulii Ciceronis libri duo, et saturnaliorum Lib. VII, by Ambrosius Aurelius Theodosius Macrobius, title page. 1524. (one of the oldest detailed books on Saturnalia) 82 14 The History of the Princes, the Lords Marcher, and the Ancient Nobility Vol 1, by Jacob Youde William Lloyd, title page, p.44-45. London: T. Richards, 1881.

83 1 Saint Chrysostom: His Life and Times, by William Richard Wood Stephens, title page, p.140-141. London: John Murray, 1872.

84 11 The New Testament of Our Lord and Saviour Jesus Christ Vol I, by Adam Clarke, title page, Chapter II p.384. London: J. Butterworth & Son, 1817.

85 4 Footsteps of the Holy Child or Lessons on the Incarnation Part 2, by T. T. Carter, title page, p.28. London: Joseph Masters, 1868.

86 | A School Dictionary of Greek and Roman Antiquities: Abridged, by William Smith, title page, p.281. New York: Harper & Brothers, 1846.

87 Constantine the Great Coin 318 A.D, 3rd officina, Rome mint, 318 A.D.; obverse IMP CONSTANTINVS P F AVG, laureate, draped, and cuirassed bust right; reverse SOLI INVICTO COMITI (to the unconquered Sun, minister [of the Emperor]), Sol standing half-left, radiate, nude but for chlamys over shoulders and left arm, raising right hand commanding the sun to rise, globe in left hand, T in wreath left, RT in exergue.

88 Constantine the Great Coin 332 A.D., Obv. CONSTANTI-NOPOLIS laureate, helmeted, wearing imperial mantle, holding cross- scepter with a sun globe. Rev. Victory stg. on prow, holding long scepter in r. hand, and resting |. hand on shield. in exergue RFQ RIC VII Rome 332 A.D., unlisted officina.

89 Evidence of purity: In the oldest New Testament text, the Jesus Papyrus (AKA Magdalen College Papyrus P64) authored by Matthew, is dated to before 60 A.D. by Professor Carsten Peter Thiede and doesn’t match the text of the Bibles translated after 1881, which use the newer Westcott and Hort (Nestle-Aland / UBS) Greek text, but the Jesus Papyrus does match the text of Matthew contained within the King James Bible. See the

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

following book for more details, “Thiede, Carsten Peter. The Jesus Papyrus: The Most Sensational Evidence on the Origins of the Gospels Since the Discovery of the Dead Sea Scrolls. New York: Galilee Doubleday, 2000.” And the online journal by Professor Carsten P. Thiede, "Reconstructing Manuscripts Using Confocal Laser Scanning Microscopy." The Tyndale Society Journal #21, April 2002: p.26. https://web.archive.org/web/20181121183355/http://geneva-heritage.com/PDF/TJ%2021.pdf And also the corresponding documentary film, “Eyewitness to Jesus. Directed by High Noon Entertainment. Performed by Matthew D'Ancona of Magdelen College in Oxford. 2011.”

90 hy Paganism Surviving in Christianity, by Abram Herbert Lewis, title page, p.278-280. New York: G P. Putnam's Sons, 1892.

alta Mystery: Babylon the Great, Pagan, Papal, Semi Papal 2nd Ed, by Charles Cowan, title page, p.13-14. London: T. Barcham, 1866.

92 In An Authentic Account of the Massacre of Joseph Smith: The Mormon Prophet, by Geo. T. M. Davis, title page, p.36-38. St. Louis: Chambers & Knapp, 1844.

a The Baltimore Sun, Baltimore, Maryland, Thursday, December 11, 1845 - Page 1.

%4 In The Catholic Encyclopedia: An International Work of Reference Vol 12, edited by Charles George Herbermann, et. title page, p.768. New York: The Encyclopedia Press, 1922.

95 Rey. John Dowling, D.D. "The Christian World: Vol XVIII No.7 July 1867." In A Sermon Upon the Reasonableness of the Doctrine of the Future Eternal Punishment, by Rev. H. M. Dexter, title page, p.201-202. Boston: John P. Jewett and Company, 1858.

96 In The Catholic Encyclopedia: An International Work of Reference Vol 12, edited by Charles George Herbermann, et. p.99, 219, 333, p.400, 476, 768, p.772. New York: The Encyclopedia Press, 1922. 97 In The Catholic Encyclopedia: An International Work of Reference Vol 14, edited by Charles George Herbermann, et. title page, p.378. New York: Robert Appleton Company, 1912.

ae In Westcott and Hort: Occultists or Christians? You Decide, by Peter D. Arvo, title page, 2018. *Download the full document for free online from http://www.thetorchbearerseries.com.

99 In The Three Conversions of England, by Robert Parsons, title page, p.94. 1604 (written by an English Roman Catholic Jesuit Priest and Oxford scholar)

100 11, The Three Conversions of England, by Robert Parsons, Table of Contents (PDF page #33). 1604 (Roman Catholic Jesuit Priest wrote a chapter about, "First conversion of Britain’s to Christian Religion in time of the Apostles")

101 |, Antiquitates Apostolicae, by William Cave, title page, p.13 & 15, p.139 & 290. London: John Batchard and Son, 1834. (originally written in 1676)

102 14 A Translation of the Epistles of Clement of Rome, Polycarp, Ignatius, Justin Martyr, and Tertullian, by Rev. Temple Chevallier, title page, p. 487-489. Cambridge: John Smith, 1833.

103 1, The New Testament: Arranged in Historical and Chronological Order with Copious Notes, Volume 2, by Rev. George Townsend, title page, p.381-383. Boston: Perkins and Marvin, 1837. 104 1h An essay on the origin and purity of the primitive church of the British Isles: and its independence upon the Church of Rome, by William Hales, title page, p.vi-vii. London: R. Wilks, 1819. 105 14 A Condensed History of the General Baptists of the New Connection, by J. H. Wood, title page, p.25. London: Simpkin, Marshall, and Co., 1847.

106 1, The Churchman, Volume 62, title page, p.188, August 16* article, 1890. (showing that George Abbot, one of the KJV translators, was a Puritan)

107 1 Foxe’s Book of Martyrs: Being a History of the Persecution of Christians in All Ages, by John Foxe, p.34. Philadelphia: Charles Foster Publishing Co., 1895. (first written 1516-1587 A.D.) 108 11, Foxe’s Book of Martyrs: Being a History of the Persecution of Christians in All Ages, by John Foxe, p.35. Philadelphia: Charles Foster Publishing Co., 1895. (first written 1516-1587 A.D.) 109 1 Short History of the Medizval Church, by John Fletcher Hurst, title page, p.13. New York: Harper & Brothers, 1889.

110 5 ofessor Eric Knibbs. "Pseudo-Isidore: An Edition-in-Progress of the False Decretals." Pseudo-Isidore.com. https://web.archive.org/web/20181226225320/https://pseudo-isidore.com/ (accessed December 2018). 1), Religious Systems of the World: A Contribution to the Study of Comparative Religion, by A Collection of Addresses, title page, p.399-400. New York: E. P. Dutton & Company, 1906.

112 House of Commons Journal Volume 7: 24 December 1652," in Journal of the House of Commons: Volume 7, 1651-1660, (London: His Majesty's Stationery Office, 1802), p.234-235. British History Online, https://web.archive.org/web/20190102154616/https://www. british-history.ac.uk/commons-jrnl/vol7/pp234-235 (accessed January 2019).

Direct link to scanned page 234: https://web.archive.org/web/20190102154902/https://www. british-history.ac.uk/sites/default/files/publications/pubid-112/scans/CJO7_0234.jpg

Direct link to scanned page 235: https://web.archive.org/web/20190102155031/https://www. british-history.ac.uk/sites/default/files/publications/pubid-112/scans/CJO7_0235.jpg (see the upper-right section of this page for the law forbidding Christmas)

113 15 Records of the Governor and Company of the Massachusetts Bay in New England. Printed by order of the Legislature, edited by Nathaniel B. Shurtleff, M.D., Vol. IV, Part |, 1650-1660. https://web.archive.org/web/20190102170013/https://www.mass.gov/files/documents/2016/08/qj/christmas1659.pdf (accessed January 2019).

114 1 The Israel of the Alps. A complete history of the Waldenses and their colonies Vol 1, by Alexis Muston, p.29. London: Blackie & Son, 1875.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

The following is a list of all the KJV Notes by the KJV Translators, that still exist today (this information is covered more fully in the audio/video course and ‘Supplemental Lecture Notes’ by Peter D. Arvo): V1 IA Translating for King James: Being a True Copy of the Only Notes Made by a Translator, Translated and Edited by Ward Allen, title page, p.36. Kingsport: Vanderbilt University Press, 1969. (V2 in The Coming of the King James Gospels: A Collection of the Translators’ Work-in-Progress, by Ward S. Allen & Edward C. Jacobs, title page, p.8. Fayetteville: The University of Arkansas Press, 1995.

KNV3 1, Translating the New Testament Epistles 1604-1611: A Manuscript from King James’s Westminster Company, Edited by Ward Allen, title page, p.xc & p.188. Ann Arbor: University Microfilms International, 1977.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

Bibliography (Works Cited) Scanned Images

' title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

| page 19

FOX’S BOOK OF MARTYRS, 19

Timothy the celebrated disciple of St. Paul, and bishop of Ephesus, was born at Lystra, in the province of Lycaonia. Tis father was a Gentile, and his mother a Jewess, but both his parents and his grandmother embra- ced Christianity, by which means he was taught from his infancy the precepts of the gospel, When St. Paul ar- rived at Lycaonia, he ordained Timothy, and made him the companion of his labours. He mentions him with pe- culiar respect, and declares that he could find no one so truly united to him, both in heart and mind. Timothy attended St. Paul to Macedonia, where, with that apostle and Silas, he laboured in propagating the gospel. St. Paul went from thence to Achaia, but he was left behind to strengthen the faith of those already converted. St. Paul at length sent for him to Athens, and thence despatched him to Thessalonica, to preach to the suffering Christians there, against the terrors of the persecution that then prevailed. Having performed his mission, he returned to Athens, and, there assisted St. Paul and Silas in composing the two Epistles to the Thessalonians. He then accompanied St. Paul to Corinth, Jerusalem, and Ephesus. After per- forming several other commissions for St. Paul, and at- tending him on various journeys, the apostle constituted him bishop of Ephesus, though he was only thirty years of age, and in two admirable epistles gave him proper in- structions for his conduct. He was so very temperate in his living, that St. Paul blamed him for being too abste- mious, and recommended to him the moderate use of wine, to recruit his strength and spirits.

While that great apostle was in his last confinement at Rome, he desired Timothy to come to him. He after- ward returned to Ephesus, where hs zealously governed the church, till a. p. 97, At this period the Pagang were about to celebrate a feast called Catagogion, the principal ceremonies of which were, that the people should carry sticks in their hands, go masked, and bear about the streets, the images of their Gods. Timothy met the procession, and severely reproved them for their ridiculous idolatry, which so exasperated them, that they fell upon him with their clubs, and beat him in so dread- “I a manner, that he expired of the bruises two days alter,

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

* title page

HISTORY

CHRISTIAN CHURCH.

PHILI p’SCHAFE, D. D.

VOL. II

PROM CONSTANTINE THE GREAT TO GREGORY THE GREAT, A, D, 311-600.

NEW YORK: CHARLES SCRIBNER & CO., No. 654 BROADWAY, 1867.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

2 nage 89

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

3 title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

3 page 97

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

‘ title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

4 page 4

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

5 page 191

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

45 pages 192-193

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

® pages 194-195

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

7 title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

7 page 66

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

8 title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

. page 82-83

82 Of the Vifibilitie of the true Church. 83 ———~" | men, Thefe things being thus difco- juefter : others fay, that from the time of|,,._._ | uered by men of your owne part ; be | = Apoftles. The fecond is, becanfe it is pheegoee afhamed, you Papi fts, and blufh co | | more generall : for,there is abnoft no Land endl septic fpread among your fimple and credu-| | into which this Sect doch not creepe. The | tiring” | lous Followers,that neuer men did as | third, that whereas all other, by the immac ‘apalirah Se we doe, nor beleeued as wee beleeue, | | nity of their blafphemies 4 : ainf? God, doo semi 9 before Luther's time; but that all] | wake men abhorre them. ohis of the z . pila Chriftendome formerly liked of the} | nis, hanirig a great frew of ‘gadli * i (ano tem papifticall doétrine and proceedings. because they doe line inflly before men, vill ames aa fede But becaule you fhall heare one tefti- | | doe beleeue all things well of God, and all pemieum ia mony further touching thefe Albin-| | the Articles which are contained in’ the\mornen enfes and Waldenfes how honeft (reed, onely: the Church of Rome they |ititecttserte and truely religious th were, 1 will} | doe bla/pheme and bate : which the mult rus sagnen cite whatone Rainerins, a man who} | tude is eafie to beleeve.’ And as Samp- petit, egal did hatethzm, & was (as itisfuppo-| | fon’s Foxes had their faces feuerall waies baud vast fed)an Inquifitor againft them,repor-| | bye their taile s tied one to another :f He \eeeama ted concerning them,now Zooyeers! | reticks are diners in Seéks among St thems Contes ani ago,or there about. Thusthen,among] | felyes, But in the impugning of thé Church bananas _ much other matter, he faith of them : they are united. Therecan hatdly be cerca ine Daido There were many Seéi s of Hereticks long) | found a more honourable teftimony tenon Cat en hes | 1500 2 among all Which Seéts that are or} | out of the mouth orpenn¢ of a bitter :

mney ll Were, there is not one more pernicious to | rantieon firey. | the Church of God, then that of the poore | feqem ca” | men of Lyons, for three caufes. Firft, bee Pome X bee! caufe it is of longer continuance : fome fay, vnmeiiaue’ | thatit bath endured from the. time-of Syl- ' uefter:

& blou ty Aduerfary as he was, who wrote this & much more concerning thofe good feruants of God. We fhall not neede to afcend any higher fince hee giueth witnes ofthe antiquity of|:'

MA >»

their

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

° page 77

of the true:( burch.

Church: of Romie; and in his writing: fpake liberally of it.- And ic did bite deeps, when hee difputed,, that th Pope might bee taken away fafely from the Church, aad yet ne danger follow of it.Bur ler v8 Now gee a lie. tlehigher.. + +, } mentioned been how Cechlews ; faich, thae Iubw ins took bis ddgtrine|' from the Wickleuifts and the Dulci- atits. Heare,I pray you, whaghedaishe Hus did: sowie Pirituall sey een with many gliens , with the Wicklesi the: Dulcinifis, pith the ES conifts the Wal denfes ythe vAlbingenfes said othe of shat the: Chatehiof: Rare: Thefe Leonifts or poore, me'of Lyous, and Waldenfes,and Albingenfes, were the fame men, but diverfly, on dings occafids jtearmed by the Roman Syna- gague which hated them Their opins on then did Aus maintain. Lucas Syl. uswé doth alfo wisnefle the.fame, affir-

min thatthe Hu//ites did guabeaie t

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

10 title page

THE HISTORY

PROTESTANTISM

BY THE

Kev: J. a WYLTE, LicD,,

Author of * The Papacy," “ Daybreak in Spain,” &«.

ILLUSTRATED.

** PROTESTANTISM, THE SACRED CAUSE OF Gov’s LichT AND TRUTH AGAINST TITER Devit's FALSITY AND Darxness,"— Carlyle.

Votume I.

CASSELL PETTER & GALPIN: LONDON, PARIS & NEW YORK.

Hd. Ls Oi

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

10 page 453

THE AGENCY OF THE PRINTING-PRE8S IN ZWINGLE’S WORK. 453

It.had remained a dead letter hitherto, but now the Diet resolved to put it in force, and made a beginning by apprehending and imprisoning Urban Weiss, a Protestant pastor in the neighbourhood of Baden. The monks, who saw that the Diet had taken ite side in the quarrel between Rome and the Cospel, laid aside their timidity, and assuming the aggressive, strove by clamour and threats to excite the authorities to persecution.

The Reformer of Zurich did not suffer himself to be intimidated by the storm that was evidently brewing. He saw in it an intimation of the Divine will that he should not only display the banner of truth more openly than ever in the pulpit of Zurich, but that he should wave it in the sight of the whole Confederacy. In the June following, he summoned 4 meoting of the friends of the Gospel at Einsiedeln. This summons was numerously responded to Zwingle submitted two petitions to the assembly, to be signed by its members, one addressed to the Diet, and the other to the Bishop of the diocese. The petitions, which were in substance identical, prayed “that the preaching of the Gospel might not be forbidden, and that it might be permitted to the priests to marry.” A summary of the Reformed faith accompanied these petitions, that the members of the Diet might know what it was they were asked to protect,’ and an appeal was made to their Petriotism, whether the diffusion of doctrines so wholesome, drawn from their original fountains in the Sacred Scriptures, would not tend to abolish the many evils under which their country con- femedly groaned, and at once purify its private morals, and reinvigorate and restore ita public virtue.

These petitions were received and no further cared for by those to whom they were presented. Nevertheless, their influence was great with the lower orders of the clergy, and the common people. corruption which had taken place in the national religion, and the causes at work in the deterioration of the national spirit, and became a banner round which the friends of Gospel truth, and the cham- pions of the rights of conscience, leagued themselves. Thus banded together, they were abler to withstand their enemies. The cause grew and waxed strong by the efforts it made to overcome the obstacles it encountered. Its enemies became its friends. The storms that warred around the tree Zwingle had planted, instead of overturning it, cleared away the mephitic vapours with which the sir around it was

' Rachat, tom. i, p. 141, Gerdesiua, tom. i., pp. 270-277,

laden, and lent a greater luxurianco to its boughs Its branches spread wider and yet wider around, and its fibres going still deeper into the soil, it firmly rooted itself in the land of the Swiss.

The friends of the Reformation in Germany were greatly encouraged and emboldened by what was now taking place in Switzerland If Luther had suddenly and mysteriously vanished, Zwingle’s voice had broken the silence which had followed the disappearance of the former. If the movement stood still for the time on the German plains, it was progressing on the mountains of Switzerland. The hopes of the Protestants lived anews The friends of truth everywhere could not but mark the hand of God in raising up Zwingle when Lather had been withdrawn, and saw in it an indi- cation of the Divine purpose, to advance the causo ~ of Protestantism, although emperors and Diets were “taking counsel together” aguinst it. The perse- cuted in the surrounding countries, turning their eyes to Switzerland, sought under the freer forms and more tolerant spirit of its government that protection which they were denied under their own. Thus from one day to another the friends of the movement multiplied in Helvetia.

The printing-press was a powerful auxiliary to the living agency at work in Switzerland Zurich and Basle were the first of the Swiss towns to possess this instrumentality. There had been, it is true, @ printing-press in Basle ever since the establishment of its University, in 1460, by Pope Pius IL; but Zurich had no printing-press till 1519, when Christopher Froschauer, from Bavaria, established one. Arriving in Zurich, Froschauer purchased the right of citizenship, and made the city of his adoption famous by the books he issued from his press. He became in this regard the right hand of Zwingle, to whom he afforded all the facilities in his power for printing and publishing his works, Froschauer thus did great service to the movement. The third city of Switzerland to possess a printing-press was Geneva. A German named Koln, in 1523, printed there, in the Gothic character, the Constitutions of the Synod of the Diocess of Lausanne, by order of the bishop, Se- bastien de Mont-Faulcon. The fourth city of the Swiss which could boast « printing establishment was Neufchatel. There lived Pierre de Wingle, commonly called Pirot Picant, who printed in 1535 the Bible in French, translated by Robert Oliv She coe at Cale Tite Bile fossel 5 lass folio, and was in the Gothic character?

® Ruchat, tom. i., pp. 150, 151,

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

'l title page

The Btoerlica Churches

. eae

PIEMON T.

CONTAINING

A molt exact Geographical Defcripuon of the Place,and afaithfull Account of the Doctrine, Life, and Perfecutions of the Ancieat Inhabicants.

Tooctruen, With smelt naked and punctual Relation of the late

BLOUDY MASSACRE, I65§. AndaNarrative of all the following Tranfaétions, poten of OarL on», 165

All which are juftified, partly by divers Ancient Manufcripts written many hundred YearsbeforeCauvin or Luriten, ai Mie orher moft Auchentick Acteftations: The true

als of che greatelt part whereof, are to be {cen in their proper or Bi “odo je che pps fd reat the Semone niverticy

Collested and comp isd with much pains and induftry, By SAMVEL “MORL AN D, Ely; Gee abode in Geneva, in quality of iT s

NESS Commifitoner Extraordinary forthe Affairs of the faid Vanurys and particularly for che | Diftribwsion of che Collected Moneys, among the remnant of thole poor diftrefled People,

’ ty’ Tas bt oat

Reva. 6.9. I be pt ot the Se Sah, * Caw wnder the Altar the fouls of em thet mat Main £07 the twerd of Bm,

Semaine eudamen titanic homeo

ted byHenry Hills, one uae His Hi fies s Printers, for /d)siy2i9

dl je mI ‘i 4 eens rd rie 7

i

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

'l pages 15 & 17 (PDF pages #93 & #95)

Chap-Il, ~~ In the Valleys of Piemont. ls

—_—_

pacassbasebasaeaeaaaaas

The Preface of Robert Olivetan to his T ranflation of

————__

the French Bible, Printed at Neuf Chaftel, and publifhed,

June 3. Anno Dom. 153 5.

A bonne Conflume a obtenn de toute ancienntté’ que ceux qut bees! priittemt vA eed quelque livre en publique, ( fort quils f ayene compilé de lenr propre teduftrie & invention , ow qu’ ils I’ tranflaré d'une een autre) le viennent a defdier & prefenter 4 quelque Prince, Roy, Empercar tw Monarche, ow sil ya he Majeff plus Sowveraine A celle fin § comme ils fcavent bien dire) que I’ oewure fe tronue plus frane chement, > hardiment entre les mains des hommes comme ayant [anf-con- duit, cy eflant mis en Ia fauvegarde da Prince, augue! il eff offert, & dedié : Et ce voyons nous eftre fait Gr pra- de jour en jour. Laquelle ma- niere de faire, x» eft point torallement maintenut fans canfe : Car avec ce on eftinvité & affriandé a ce par Kocapabation a’ an Royal remercie- ment, (¢ oft a dire ample c liberal recompenfement ) aucuns ont bien telte prudence G efeard, que leurs inven- tions we feroyent pas biew receiies du peuple, fi elles ne portoyemt la liviée de aad Tres Iluftre, Tres Excel- Jenc, Tres Haut, Tres Puiffant, Tres Manifique, Tres Redouté, Tres Vidtorieax, Tres Sacré, Beatiffime & , Sangtiffime Nom. ate apres avoir eu le tout bien con- ME ie tor & trotter tous les awtres efcrivains Cy tranflatenrs, f un

deci Pantre dela, U wn fon Mecenas, | one tohismoft magnificent Mecenas,

‘

T has been a laudable Caftome I in all Ages, for fuch as hive caufed Books to be publifhe , ( whether they have been the true Au-

thours thereof , or the Tranflators”

onely ) to dedicate and prefent the

| fame to fome Prince, King , Empe-

rour, or Monarque, or to amore fu- preme Power, it there were any fuch, tothe end (asthey themfelycs freely contefs ) chat their Work might ap-

t with the more boldaefs a.idcon-

lence before men, having as it were afafeconduét, and being under the Protection of thar Prince, to whom itisdedicated. And this we fee dai- ly practifed, and indeed not alroge- ther withour ground : For befides thac the expectation of fome Royal

thanks, ( thatis to fay, ofa noble and -

Princely Reward) does allure and in- vite men thereunto: There are thole who do verily believe , that their In- ventions would not finde acceptance with the People, unlels they were adorned with the Livery of fome moft Muftrious , Excellent , High, Mighty, Magnificent, Dreadfull , In- stecible Sacred , Bicfed, and moft Holy Name.

Therefore having throughly con- fidered thefe things, and obferved how all other Authomsand Tranfla- tors have their feveral addvefles, the

the

Note: Assume all dates as close approximations.

& qui ¢ addreffe ce precieux threfor (du quel tw en pourroisdire SW comme les enfans & Ifracl, n° efperant routes fois que jamais il te foiten fal- cherie) & cede par'un certain panure pewple le tien amy cr frere ew Fefus Chrift: Lequel, depuis que jadis il enfat dove & enrichy par les Apo- ftres ou Ambaffadeurs de Chrift en atoufiows eu Fl entiere jouiffance & fruition. Et maintenant Icelny te voulame faire fofle de ce que tant tw de- fire & foubsitve: m a donné cette charge & commifsion de tirer & de- iceluy threfor hors des armatres Gcoffres Ebraicques & Grecz, pour (apres P avoir entaffé oH empacqueré en bougertes Francoifes, fe plus conve- nablement que je pourroye, felon I ad- dreffe & le don que Diew ms donne) en faire un prefens & toy 0 panure Eglife, 4 qui rien on ne prefente. Et certes je re voyoie raifon aucune ponrquey il fe denft donner & autre qua toy, Car que voudroit on donner & ceux qui ont tout, G& auxquels tout de sous fedonne? or cecy qui vant bien autant & plus que le rout des chevances c richeffes mon-

wie a

laquelle: demeure®

Ete laquelle ta as ae aa Ainfy tun as biens de ta maiffance > genera- car tu es nue, pov routes antres richeffes, des quelles le fardé & reparé [e glo Ci

sant en foy

. J : £ cfloit proprement deite (qui net’ enft

“| they fo much §

Ce Chap.I1. Inthe Valleys of Piemont. 17

—_—_—_—

alone to whom I prefent this preci

psp (whereof thou mayit fay asthe Children of ifrael, yer hoping chat it fhall never create thee any trouble) in the name of a certain poor People thy Friends andBrethren in Jefus Chriftwho ever fince they were bleffed and enriched therewith’ by the Apoftles and Ambaffadours of Chuitt , have flill enjoyed and pele the fame : and being now tilling to gratifie thee with what thou defireft fo ear- neftly, they have given me aCom- miffionto draw this precious Trea- fare out of the Hebrew and Greek Ca- binets, and having wrapt pas fame ina French Mande, to the beft of my skilf> and according to that talent beri the c ue oo me, forth- with to prefent with ic (O Church). on whom no man eho any thing. And indeed I fee no rea- fon why it fhould be prefented to any but thy felf, For what can be given to thofe that have all things, and to whom every one prs what he hath¢ Asfor this, whichis of as great, yea of much greater value chan all world- ly wealth or riches, I fay itis for thee, Opoor Church, whofe fubftance would much fooner diminifh chan in- creafe, Tothee, I fay, whoart fo un- provided of all things’, who art fo thin and lean, and out of heart, and pes i ee one voice | > no I fay, haft nothing Jeft thee but voice and words (yet), the Word of Truch‘and Life, The,

and Sy thou haft been created and begotten: and fo thou haft one- ly the’Goods which are thine by. Birth-right and Inheritance, being unprovided of all other Riches, wherewith the Men of the World are painted’and adorned, aad wherein This therefore was properly due to thee, (to do thee

La no

f ‘of Gort, which endureth for ever ,. ret ane i

All credit, praise, honor, and glory belongs to our beloved God!

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

‘title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

13 title page

|

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy."

14 nbages 8 & 9 (PDF pages #86 & #87)

8 — The Antiquity of the Evang.Churches _ Book

Note: Assume all dates as close approximations.

tal fi - era aa ‘UIT ~ ene a as ogame en ; by Bemifage the third, con- aula oo eee Chierches i id the Valleys of ae nemo an conned by a al i valet , ours in. many pojits againit ¢ ent Chutch_o} | fowl sauces a | ie alte se hes sane ig — Cat . ¥ Wt { nore! Pa y 0 Cor: x Gia ae iogich ae mts to the Readers ay the beau-| | ene esorianom hath made pokes 1 uation a ‘mort, with, the great a, to in sei ipa. wis aie of oy bedatoe of Fic th there b chjboth au he trath in many Of the controverted points, as or Ley convenience of thebod out of thé lane 7lyricu. Tn ance 7oqittie Synod of Franck-| him as pleafang a.profpec of the heavenly_ficuation of sho arty at Which were’ prelent fuany Jraitan pore eres the fe- 1, mar cal Churches, with the fpiritual <nd divi (cond Nicene Stitch) tte ip (though Binius and Hope, and Patience, which were long fince. planted and leo as ald fain Rs it) scala whereof there are Apofiles, and culti 5 ‘hes cree in tolentan Sadat | 4. Aimoniss |. 4. ¢,85. Hincmarus in Lugd. Epi{cep. ons, down to this prefent Age. aa Ie. 0. Abb, Ur[pergenfis, whole teltimonies are relaced by Hefpintan de | True itis, ‘Thata great part of toe wosncen Reso and A Origine Imiaginum ¢.\0° d Tiguri 1603, and partly by Vignier in thentick Pieces, weningol anda the ‘Antiquity of thole el del Hiftotre del Eglife, ad Aa. 794. Churches, have been i i id committed things being preinited, ia the fit ‘et therefore it may be Tie fut es be tec iit: Pavements ea atter itr 60. that. fo | ffi of the Valleys of Piemomt remained uni- Ground e E- | poner tr serees oe (morherd shes | te With the other Chriftian Churches, and particularly with that of! pocable Argue and be buried in perpetual filence; neverthelels God nfo rae! ome, fo long as it retained the true ’ Religion, which was planted mentto prove | Cious to his Ch both in Bee Spits ou <n Italy, by rH a their Difciples, and Succi, end theatick Pieces clating to this pa 1 Rome began tocorruptit fel, and would jtsa¢ Churc- ancient Inhabitants in their own proper it i epertnadel to retain che purity of that oome ee toy

' even the moft eminent and bitter of unwarily to let fall many.remar |

‘febse Wodagan which they compo [ akers of their fins, nor receive of their this ities jones thefe wo Mediams, it will divers very ancient Manufcripts, long fince lid up and the preene rok tor 5 antiquity fiat Reli pecervetn in the Valley of Pragels, which do diredly {trike acand Op- TE soe |

a a a fufficiear to con any fober perfon, who thut his eys againft a pean ste had

pole the Errors of ee 4 Rome. Among thle Manulcripts there steve fsmous

Pi can

— Anonymous

soi belacewe fldiediy pea ti itwill be neceffary | premife this, namely, that itis a, received by all thofe 1420, The fecond was written (asis Ef voted much-aboue Breer ch “who profefs to be verfed in. Eeclefia » that before the me, Entituled, Pargatori Soima, that is to fay, The Dream of Vales | | tivsker and year 800, the di betiveen the Cath ick and Reforone Chi at Purgatory: The thitd isas Incientas the other two; 3 Enatuled, La thie om fro

|Huapbryin ches (exce| fome few clouds of Ceremonies which were yet nobig- rte fit ger then hcg hand) did notatall publickly appear, at eat fous | |rcalen, infine. tobe eftablithed by General Councils or decrees ) in any part of Indy, As for the firft 500 years, Bifhop Fewel will undertake, th: any”

one clear fentence can be produced out of any one Father or ¢

for the Papifts againft the ee. And therefore weteg le ts generality of che Fathers and Writers in thofe Ages to be on our fide,

in alt points then controverted & now maintained by usagainft Ro

So that the main of the Quere will fall upon the 2 next Centuries,v

was a period moft barren of Authors, and of thofe few that w ote, ‘Italy bad buca fall proportion, yet we may inftance in one or two { mote, Gregery the fift entituled the Great, who died A. D. 605, ee, | te es

ir which Znefocin, i to be a oe a ea, in the publick

ity and hie concerning certain wit 4 a ; Gregor. 1. t

t

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

'S pages 10 & 11 (PDF pages #88 & #89)

“to Lhe Aniquity

| print the Hiflory, compiled, did i communicate to.me: and divers Originab’ says oumetahict Ere

tracted the ancient Dott

| whereof I have given this ptefen ‘ | (19.1656. iti one | / / » THO: TRONCHIN. : me - She srillutrae . NowehenI fay, Thefe Churches of the Yadleys of Picomont, fepara- fsbo ‘ting from a ecnad jane walialionaos begin full Arge- lor ceale to be the true Church of God s but rather did hereby maniteft their perfeverance in chat ancient Doétrine of Chriff and his apofiles, | from which the Church of Rome was now departed. Even as / Church of old {eparated ic {elf from the ten idolatrous Tribes ; and fo, (che faithtul Fes believing in Fefus Chrift, and retaining the ancient Dogtrine of the Patriarchs and Prophets, when they were by ‘the High Pricfls of the unbelieving Fews, feparated themfelves from them, But yetneither did the one or the other by this feparation, lofe their ancient rightot fucceffion, nay, on the contrary, they did here- by retain the fame in its firft chanel, and primitive purity.,;, 9. |

The fecond In the fecond place, and in confirmation of the former, the.

Gand 2. flical Hiftory that treats ot Chayls the Great and his

Followers,celis us, scent topove That both that Emperour and the Weflerm Churches did joyntly ftrive the Ants and ufe cheir urmoft endeavour in the Council held at Femseioning (Wuleafr Year Zyq, to have drawn Pope Adrian and the Church of Rome cure Chucchesin chat fer 1of Superftition, into whichithad precipitated it felt, by Peaient Periwacing them to imbrace che true Doétrine of Chaff and his Ape- thedaysef files, Moreover, that one of the chiet Counfellours of the faid Empe- Chri and Wis your (by name Claudius Archbithop of Turi, and con of the ‘tothe pulent Valleys of Picmont) was exceeding active,and did very much fickle in pee ,. tmisbufinels. This Claudius was one of the moft learned and renown- “aust, ed Worthies ofhis Age, he was one of the chief Founders of the Aca- Werf. in Pre deny ot Paras, (asthe Bithop de Meaux in his Preface co the Books of jjarsa libCe Charls the Great touching dete abundantly teftifies,) And about Imagini. the Year of our Lord 815. the Emperour Lows Le Debonair Son of

Charls the Great, 'd him to the Archbifhoprick of Tarim, that fo he might furnith his Diocefs with the Doétrine devoted Jtalsce plebi, tothe people of Italy : the which he in truth did wich all his sigs Sad his fainous Adverlary Jonas Aurclianenfis confeffeth ) as well

quent |

Note: Assume all dates as close approximations.

re eo — <a

Chap.II. Inthe Valleys of Piemont, uM

quent Writings, as by painfull and conftant preaching to, and inftruét-

ing the Flock committed to his charge: for, indeed, this holy man

finding that he was not able to withftand that mighty torrent of the

Romijb Superftitions in other parts, imployed al! his endeavours, to pre-

ferve his own Diocefes from being infected with thofe idolatrous prin-

ciples ; and to this end he ceafed not to inftruct his people by all ways

and means, That they onght not se run to Rome for the pardon of their fins, | Ferse Aurcti-

ner have recourfe tothe Saints or their Reliques, That the Church is not \innht hisre-

— St, Peter, much lefs upon the Pope, but upon the Dottrine of \cbict Heads

the Apoftles, That they onght not to may.ews Images, nor fomuch ashave |e the Do. an sheir Churches. ‘And this he oblerved throughout his whole |Jisrachin

Dioceles, as is confeffed by the abovefaid Zomas Aurclianenfis, in a) thopot Turin.

Book that he wrote exprefly againft him, in the Year 820, fame is

likewife reported by Bellarmine, from whence I conclade, (and it is ex-

ceeding remarkable as to the proof of the matter in hand) that the fame

Belief which was publickly caught & profeft in thofe Valleys of Piemans

inthe Year 820. was the very that isat this day proteft and own-

edby the Reformed Churches, that is to fay, the true, ancient and

Evangelical Dostrine. To this I thall add, that not the moft bitter Ad-

verfaries of this Clandius Arch-bifhop of Turfn, were ever able to lay to

exprefSany oppofition, fave onely againft the (pretended) Tradstiones Ecclefisfticas , Ecclefiaftick Traditions. Thefe are Fonas Aurelianensis his own expreffions, yet in the mean time he dexteroufly gives him(elf che Lie, for that calumny of Arrianifm wherewith in other parts of his Writings he had unjuftly branded thae worthy Bifhop and his Difciples, meetly tor their not Sop pd with the idolatrous and — In- ventions of che Church of Rome, And this isall likewife that Raineri- us Sacconbas to ae againft the Waldenfes, who fucceeded this Arch- | Rsinerius

Jeredie and beli Spc gs: ape erp ae dec

0. That all she (pre ) Errours of thofe Waldentes confifted in\Trisnfate, that they denied the Church of Rome to be the holie Church, Vista not obey her Traditions. As touching other points, he confef- eth, that the Waldenfes did acknowledg the Chriftian Church, whereof likewifehe reckons and efteems them as true members, . By this then, fay they a. it plainly a that the Inhabitants) s- Corelary. of thofe Valleys have profett taughe the fame Evangelical DoGrine

All credit, praise, honor, and glory belongs to our beloved God!

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

16 pages 12 & 13 (PDF pages #90 & #91)

a — ——

12 The Antiquity of the Evang. Churches . Book I. Piemont , and therefore he has no juftifiable pretext to deprive them of + Corollxy. | Againicis as manifeft, and neceflarily follows, that the Waldenfes ;

crable,cheir Agverfaries borrowed the names of feveralancient Herericks

. Stranchi Reip. Bobem, vettifies.) Neither is it at all probable, thacit Fa. aac beceteerwile fix the Waldenfes knew righ well, thatthe fat of their chief Adverfary was in Italie, and t

thofe days exprefled by the cerm Yaldenfis,

Now the lapfe of time between Claudtus Arch-bifhop of Turin, and) Tbe hid Waldo,Goes nov at all hinder the continual Succeilion of thofe Churches | Got of & ‘Vand that Religion, no more than thole dark Tntervalls which were IN TNE | ment oo ‘Church before and after the Deluge, thofe Intervalls of the Egyptian | the Anciquicy Bondage, the Judges, the Babylonih Captivity, and the likeinafter- | ol Pe

did hinder or interrupt the continual Succeflion of the Fewifh Re- | Churches in ligions no more than the Sum or Moon do ceafe tobe, when their light |‘ hes as is eclipfed or withdrawn from the eye by the interpofition of other Bo-| the dsys of dies 5 no morethan the Rivers, Po, the Rhene, or Guadiana in Spain, do | Cbri; snd his lofe their continual current, becaule for fome time they run under| Api even" ground,or among the Rocks,and a not, fo for the Church of God, | Aze. though fometimes it has not been fo vifible to theeys of men, it hath notwithftanding continued _in_a_conftant_uninterrupted Succeffion through all Ages and Generations, Thus the good Prophet £/ah in his days thought he had been /eft alone, but yet God had referved at that very time feven thoufand fouls of the very fame principles and profef- fion with himfelf.

Although this be a truth chat is by many thought fufficient of it (elf againft the fierceft objeétions of the gain-faying Adverlaries, yet I fhall proceed a ftep further, and make bold to allege moreover, that Marc, Aurelio Rorenco Priour of Luceraa in his Narratione del Introduttione de gf heretici nelle Valle di Piemonte, printed at Turin, Anno 1632. with approbation and-privilege, con‘effes that ir continued totheninthand tenth Century, whichis the very intervall between the faid Clandtus and Peter Waldo, or rather the retreat of ceitan of his Difciples into the faid valleys, For the {aid Rorenco teltifiesin exprefs| aterc. Aurctis terms pag.16, Nel nono t decimo fecolocontinugrono |’ herefie antecedenti, acess ; that is, The abovefaid Herefie continued throughout the ninth and tenth Cen- Seiad twries, And toremove all (cruples, that this Doctrine which he calls» 4e ¢° He- Herefie, (as S. Pau! {peaks Acts 24 14, and which the Enemies of the rue ts fie. Chriftian Religion call Herefie) continued in the Valleys of Piemont, the |mente, printed fame Rorencoin is Hifterical ations printed at Turin, 1649. with |" Twin ces

approbation, and dedicated tothe Duke himlel{, confefleth pag.3. ir eri |

on with them, would receive and embrace them as their Brethren, p’ Abiget, |D' Aubigné a very judicious Hiftorian feems to be clearly of this opini- Ms. Perrin. }on. And Mt. Perrin amongft his other Manufcripts makes mention of, acertain Epiftle of the Waldenfes, infcribed, La Epiftola al ferenifsimo Rey Lancelau, ali Ducs, Barons, Gr ali plus veil del ba Lo perit tropel | .

de li Chriftians appella per fals nom falfament P.O.V. Thatisto fay, An

Epiftle to the moft ferene King Lancelau, the Dukes, Barons,and pies

Nobilitie of the Realm, The little troop of Chriftians falfly called by the

name of poor people of Lions, or Waldentes, By which it is moft evi-

dene, that they had not their original from the {aid praldo. but that this |

Was a meer nick-name or reproachfull term pyr upon them by their Ad-

verfanes, tomake the world beljeve, that their Religion was but a Now

velty, ora thing of yelterday. en elcaped ae bea

ceafon of |i France, wereby the popsh party firnamed either according to |

ieee places where they Ynabhed, or the chief of their Leaders , for exam- | Emini ple, from Waldea Citizen of Lyoms, chey werenamed Waldenfes, and theles put upon [from the Countrey of Albie, Albigenfes, And becaufe thofe who did maplerpin. adhere to the doétrine of Waldo came out of Lyons, naked and ftript of

chcignerts, | In Provence they were ufually termed Siccars, from a vulgar word then} ~ Frame in ufe, which fignified Cxt-purfes. In italte they had given them the Fraticcui. |like Brethren. In Germanie they were named Gazares, 4 word which Gare, | fignifies execrable, and wicked in the higheft degree. Yn Flanders

">. | or companions of Wolves, ‘becauTe thofe poor people were ofc times con- “sy Aaorga i 20 Sahai in Woods and Defetts, ssbtiigh-wilje and (rage Ubdetthnectines GSeNMEE then xia t

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

'7 nage 14 (PDF page #92)

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

18 title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

18 page 510

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

19 nage 513

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

20 page 531

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

21 page 96

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

22 nage 101

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

23 Janavel image

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

4 title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

24 nage 5

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

25 title page

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

25 page 2

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

26 nage 4

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

27 nage 5

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

29 nage 7-8

INTRODUCTION,

being burnt at Oxford, Gerard their whence these Vaudois were called Albi- teacher answered for them, that they genses, consisted of 500 members, that were Christians, but Henry the Second of Concorezzo more than 1500, and of ordered them to be branded with an Bagnolo 200. The Bishop of Vercelli 1166 hot iron, and whipped through the complained much of these people, whom streets. Thirteen Valdensian families he denominated Cathari and Patarines. had certainly emigrated to England The English, at the time they had pos-

41178 about this period. Gretzer the Jesuit (who published the book of Reinerius) admits that the Toulousians and Albi- genses condemned in 1178 were no other

1181 ‘than the Valdenses. In the decree of

session of Guienne (in 1210), began _to help the Valdenses, who stood forth to defend their faith, headed by Walter

and Raymond Lollard. According to

~ Pope Lucius TIL. against them, they Cineily Minor yang sage ane jun tied - : ‘ : 1322 Walter was burnt at Cologne in 1322: are called Catharists, Josephists, and eee : s

ction ‘Suetlens elias Waa made which was two years before the birth of

1194 against them in 1194, by Ildefonsus, Wickliffe. — > = King of Arragon : and Bale, in his old A cotemporary historian says, that “ in Chronicle of London, mentions ‘ one a few years half_the people of England 1210 burnt to death tainted with the faith of became Lollards.” And Newton, in his ~ the Valdenses.” Dissertation on the Prophecies, (1 vol. 1215 Council of Lateran against Heretics. 4to. page 631,) says, ‘‘ part of the Wal- — Suppression of the Valdensian churches ~ nses took refuge in Britain,” Even to ie eon Theo. Beza says, ‘‘ as for the Valdenses, 1350 I may be permitted to call them the 1240 Some further territory in Piedmont was seed of the primitive and pure Christian about this time purchased and paid for 1400 church,” In 1400 began the first severe by the Valdenses, to the amount of persecution against the Vaudois, on ac- 6000 ducatoons. count of their faith, which may be found 1259 The Patarine Church of Albi (in France) related by Bresse, together with their

subsequent misfortunes, down to the

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

3° title page

HISTOIRE ECCLESTASTIOUE

DES

EGLISES REFORMEES ROYAUME DE FRANCE,

THEODORE DE BEZE.

oe rOME PREMIEER, |

So

LILLE,

[IMPRIMERIE DE LELEUN, GRAND’PLACE.

104,

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy." Note: Assume all dates as close approximations.

30 nage 25

ECCLESIASTIQUE. 95

| parole de Dicu, les abjurer selon Vin- | tention du roi. Or u’avaient jamais pu obtenir, ces pauvres gens, copie nidou- he d’aucun acte ni procédures faites contre ceux: méme avaient été défenses faites i tous grefficrs, notaires sergens et tous officiers , dene recevoir aucun acte, opposition , ou protestation, ni de leur expédier doubles de leurs exé- cutions; de sorte qu ils furentcontraints d'avoir reeours au roi, lequel com- manda leur ¢tre baillé le double de toutes les procédures, avec mandement 4 tous notaires ct officiers d’exécuter tousactes , nonobstant!’arrét de la cour donné au contraire , lequel en cet en- droit était révoqué. Suivant donc ce mandement, ayant obtenu un notaire au licu de Mallemort, ils couchérent

aon acte — en ee

par leurs anciens et ancétres » dont s’ensuit le sommaire. «Trés honorés scigneurs, les grandes facheries, travaux, pertes ettourmens, tant 4 nos biens, notre honnenr, qu’a nos personnes, qu’avons endurés ct soufferts depuis lan 1534 jusqu’en la présente année 1541 pour les faux rapports et accusations qu'on a fait a lencontre de nous, nous incitent et, par nécessité, contraignent de rechef yous supplier, combien que par pla- sieurs fois avons été éconduits, que yotre bon plaisir, soit pour 'honncur de Dicu, hénignement écouter notre humble et chrétienne requéte, avec certain ct véritable avertissement que nous yous ferons en saine conscience, prenant Dicu, qui voit etconnail toutes choses , en témoin, a cette fin que doré- nayant vous nous mainteniez en droit et équité, comme ceux qui doivent administrer justice tant aux pauvres qu’aux riches, sans faveur.

« Premiérement, pour ce que toutes les molestes ct perséeutions qu'on a faites 4 encontre de nous, viennenta causedela religion. Nous confessons de- vant Dien et devant vons, et tous prin- ces chrétiens, cn quelle foi et doctrine nous sommes etyoulons vivre ; et, pre- miérement, en la sentence et opinion de lareligion etéglise chrétienne nous nous accordons totalement. Car pour la régle senle de notre foi, nous avons les articles qui sont contenus au sym- bole desapotres. Nous ne sommes point enveloppés, ni voudrions etre, d’aucu- ne erreur, ou hérésie condamnées par Yancienne église, et tenons les ensci-

®French: "bonne forme la doctrine

ceux enseignée comme de pére en fils, voire depuis l'an 120 aprés la

phativité de Jésus-Christ."

A

(English: "good form the doctrine

rt? them taught as father to son, peven since the year 120 after the enativity of Jesus Christ"

ture sonttotaicment peeneurs , nuus ics estimons étre en condammnation et ire de Dieu, sinon ceux que par sa miséri- corde ila réservés. Or la maniére dela délivrance est telle : I} faut recevoir Jésus-Christ en la fagon qu'il nous est préché en lévangile, c’est-a-dire qu'il est notre rédemption , justice et sanc- tification. Par quoi nous croyons que par la seule foi opérante par charité nous sommes justili¢s, nous défiant de nos propres wuyres, nous rendant du tout a la justice de Christ. De la rége- nération, nous tenons que Thomme de sa nativité est aveugle intelligence, déprayé en volonte ; et, afin qu'il puisse avoir yraic et salutaire connaissance de Dieu et de son fils Jésus-Christ, il est iHuminé du Saint-Esprit, et aprés est sanctifié en bonnes @uvres, alin

a

."" — Anonymous

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

31 Reflections on the Olivetan Bible & Google Translate < (Se Q r 9 6 2 r 92 FD v lI\ Qe (ca)

Automatically view any web page in your preferred language _—Yes, get Chrome now No, thanks

Google _ ttpsmevigilant compbible_olivetan_1535/bible_olivetan_1535index htm | Q |

This page was not retrieved from its original location over a secure connection. Dismiss

Translate From: French H English View: Translation Original

[100% ~ Jap ine story Of an Vilvetan BbIDIe

LPaces His origin In September 1532, an assembly of Christians from Chanforans (northern Italy) came mainly from Piedmont, but also from several provinces of France, and even from Germany. During this extraordinary meeting, it was decided, on the particular insistence of the Vaudois of Piedmont, the impression of a French Bible intended for all. The Vaudois undertook to provide the necessary funds. Farel and Saunier were given responsibility for the task. They then asked the help of Pierre-Robert Olivetan, who had already, for himself, translated the Holy Scriptures into French. But, in humility, Olivetan had himself prayed, believing that others were better qualified than he for this work. After a perilous journey through the Alps, Olivetan, moved by the liberality of the Christians of Piedmont who had collected and given five hundred gold crowns for the printing of the Bible, decided. In eighteen months he revised his manuscripts and prepared them for printing. On February 12, 1535, he wrote the preface to his translation, which is the first French Bible translated from the Hebrew and Greek originals. She left the printing press at Serriéres (Canton of Neuchatel, Switzerland) on June 4, 1535, and is therefore also known as the Serriéres Bible. Olivetan did not want his name to appear on this work. One of his collaborators will add a poem in Latin to recommend the reading, a poem which contains in acrostic "Petrus Robertus Olivetanus", which made it possible to identify the translator. It is Olivetan who proposed, for the translation of the Hebrew word " Yahweh", the French word " l'Eternei", name of God which is found in many French versions and which does not have its equivalent in others. languages. Shortly after, Olivetan died poisoned in Rome, victim of the papal Inquisition. But his work was not in vain. Its version was revised by Calvin from 1540 to 1560 and became known as the Sword Bible, it was also revised by Theodore Beza in 1588 which became known as the Geneva Bible. This text will be the one that will read in France, after several revisions, the Huguenots. It will still undergo revisions and modernizations. This will be the work of David Martin, a French Calvinist pastor who fled to Holland in 1707, then Jean Ostervald, an Arminian pastor in Neuchatel in 1744, and that of M. Matter in 1862. Also a new revision of the French Bible. ‘Sword was undertaken from 2001 to 2011 which carries a very radical etymological translation and very faithful to the originals. Thus for many centuries, French-speaking believers have been able to read the Holy Book in the version of Olivetan, or in versions that were largely inspired by it.

Preliminary parts We can not pay too much attention to this Bible which has provided the spiritual nourishment of our fathers for more than three centuries. This volume is for French Protestants a real family relic. This Bible, moreover, as soon as we look at it closely, has something alive. She recalls Luther's words about Scripture: "It looks like she has hands and feet." When we turn the leaves, we see that everything breathes there and the love of the Bible, and the love of souls. The format is a small folio, At the top of the page which serves as the title of the Old Testament, one reads in a banner, in Hebrew: The word of our God remains eternally (Isaiah XL). Then:

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations. 32 Bible Translations into French W Bible translations into French- X [im =a O

& @ OF https://en.wikipedia.org/wiki/Bible_translations_into_French EB) 133% - OW vy siil\ (B+) ( PUDIISNE IFOM @ Ale MAaNUSCIIPL O1 WE BiVMe Mistonae Ol Guyadll GES MVIOUIINS.

16th century [edit ] e 1523, Nouveau Testament by Jacques Lefévre d'Etaples e 1528, Ancien Testament by Jacques Lefévre d'Etaples. From the Vulgate, printed in Antwerp 1530, 1534, 1541. Revised by Nicolas de Leuze (Antwerp, 1548). This is the first complete translation of the Hebrew scriptures into French. e 1535, Bible d'Olivétan: first translation made from the original Hebrew and Greek

It introduced the word Eterne/ to render the Tetragrammaton. Pierre Robert, called Olivétan, who was probably a cousin of John Calvin, wrote the Latin preface. The translation is accompanied by numerous scholarly notes. The New Testament follows the Textus Receptus.

e 1543, Cinquante psaumes avec mélodies: anonymous translation of Psalms by Clément Marot.

e 1551, Bible en latin ef 1555 en francais of Sebastian Castellion: translated from the Hebrew and Greek. Condemned by John Calvin.

e 1560, Bible de Genéve of Jean Calvin: follows the Bible d'Olivétan 1588, Révision de la Bible de Genéve (Bible de « I'Epée ») by Theodore Beza and Corneille Bertram. e 1550-1608, La Bible de Louvain: a revision of the Bible by Lefebvre d'Etaples.

e 1566, traduction de René Benoist from the Vulgate (Paris). Suspected of Calvinism, it caused numerous controversies.

17th century [edit ]

e 1667, Nouveau Testament of Antoine and Isaac Lemaitre de Sacy: from the Greek

Printed in Amsterdam.

e 1696, Translation by the Jansenist abbey of Port-Royal de Paris, translated between 1657 and 1696.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

33 Councils Through History

+ Councils Through History

Cc @® vatican2voice.org/Abasics/councils.htm El se Ww i © O

Ry PUR Ee Ue Cr SRC Ur Cu UU wry Ee Gree, OMe Ur Ge pepe CU. re vrue

for this reason that Rome became the focus of pilgrimage and the ‘reference point’ for unity. By the third century -- and before general councils -- it was not uncommon for bishops to meet together to discuss matters, most often regionally or locally, in a Synod or a Council.

What is a Council?

An ecumenical (or general} Council of the Church, in modern times, is an assembly of bishops representing those churches in union with the Pope, the Bishop of Rome in order to determine matters of doctrine, to correct disciplinary matters, and to issue pastoral pronouncements. As already indicated, it was not always quite so, because the process of ecumenical/general councils began with Constantine.

Subsequent circumstances dictated that the first eight Councils were conducted in Greek and were held in the

East, when the centre of gravity of the Church, as it were, tended towards the eastern end of the Mediterranean. At the first Council of Nicaea in 325 AD, the then Pope, Sylvester, was not present personally, but was represented by two priest-legates. Most of the bishops were from the East with only a few from the West. The number in total is thought to be around 250-300.

Therefore, as Bishop Butler noted in a brief review of the early Church for a book on Vatican II: "Thus ecumenical Councils entered the history of the Church, not as a spontaneous development, but in obedience to a secular statesman." (The Theology of Vatican ff, B C Butler 1967, p.4)

Professor N P Tanner SJ, a leading Council scholar, discusses key issues of definition determining the ecumenical or general status of Councils since the Great Schism between the churches of East and West in 1054. (The Councils of the Church - A Short history, N P Tanner, Crossroads 2001. pp. 2-7). These issues are important and are touched on below but, need not overly deflect the narrative at this point, except to note that outside the western - the Roman Catholic Church - not all Councils are regarded as ecumenical/general' , i.e. universal. There is, however, general agreement about the universal nature of seven Councils, with some disagreement about the eighth: Constantinople IV (869-70)

The ratification of the Pope -- the Bishop of Rome -- was always required from the days of the first Council and Council decisions exercised supreme jurisdiction over the Church.

a

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

34 About the Nag Hammadi Library

@ www.gnosis.org/naghamm/nhl.htm ~~ UW ini © O

THE GNOSTIC SOCIETY LIBRARY

The Nag Hammadi Library

About the Nag Hammadi Library (The Nag Hammadi Scriptures)

The Nag Hammadi Library, a collection of thirteen ancient books (called "codices") containing over fifty texts, was discovered in upper Egypt in 1945. This immensely important discovery includes a large number of primary "Gnostic Gospels” — texts once thought to have been entirely destroyed during the early Christian struggle to define "orthodoxy" — scriptures such as the Gospel of Thomas, the Gospel of Philip, and the Gospel of Truth. The discovery and Introduction translation of the Nag Hammadi library, initially completed in the 1970's, has provided impetus to a major re- evaluation of early Christian history and the nature of Gnosticism.

Nag Hammadi

Alphabetic Index For an introduction to the Nag Hammadi discovery and the texts in this ancient

library, we offer several resources. First, read an excerpt from Elaine Pagels' excellent popular introduction to the Nag Hammadi texts, The Gnostic Gospels. Then, for an overview of the Gnostic scriptures and a discussion of ancient Gnosis, read this excerpt from Dr. Marvin Meyer's introduction to The Gnostic Bible. For another brief general overview, we offer an Introduction to Apoc. John Gnosticism and the Nag Hammadi Library by Lance Owens.

Codex Index

Thomas Gospel

Codices found at Nag Hammadi

Search the NHL For further reading, The Gnostic Society Library Bookstore provides a selection of the foremost books on the Nag Hammadi library and Gnostic tradition.

Library

Texts in the Collection:

ale a a ~

Find in page “ v | Highlight All Match Case Whole Words

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

37 pages 6-7

3. Edict of the Emperors Gratian, Valentinian II and Theo- dosius I establishing Catholicism as the State Religion,

February 27, 380

Original Latin text in Mommsen, Theodosiani libri XVI, vol. I-2, “De fide catholica,”’ p. 833

Co

mmentary This Edict is the first which aad introduces Catholic ortho- doxy as the esta religion of the Roman world. It mar e

THE ROMAN EMPIRE AND THE DARK AGES 7

end of the great fourth-century religious controversy on the Trinity, occasioned by the Arian heresy and calling forth definitions of orthodox dogma by the Councils of Nicaea (325) and Constanti- nople (381). Acknowledgment of the true doctrine of the Trinity is made the test of State recognition. The citation of the Roman See as the yardstick of correct belief is significant ; the bracketing of thename of the Patriarch of Alexandria with that of the Pope was due to the Egyptian See’s stalwart defence of the Trinitarian position, particu- larly under St. Athanasius. The last sentence of the Edict indicates

that the Emperors contemplate the use of physical force in the

service of orthodoxy; this is the first recorded instance of such a departure.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

38 title page

BecrlURES ON THE HISTO

OF THE

mes lLERN CHURCH

WITH AN INTRODUCTION ON

THE STUDY OF ECCLESIASTICAL HISTORY

By ARTHUR PENRHYN STANLEY, D.D.

DEAN OF WESTMINSTER

NEW EDITION WITH PLANS

’ ’? 2 ° e's

NEW YORK CHARLES SCRIBNER’S SONS 1900

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

38 pages 184-185

184 THE EMPEROR CONSTANTINE. LECT. VI.

of across. That at Constantinople was in the image of his ancient patron deity Apollo; but the glory of the sun- beams was composed of the emblems of the Cruci-

fixion, and underneath its feet were buried in strange juxtaposition a fragment of the ‘ True Cross’ and the ancient Palladium of Rome. His coins bore on the one side the letters of the name of Christ ; on the other the figure of the Sun-god, and the inscription ‘Sol invictus,’ as if he could not bear to relinquish the patronage of the bright luminary which represented to him, as to Augustus and to Julian,’ his own guardian deity.

The same tenacious adherence to the ancient God of light has left its trace, even to our own time, on one of the most sacred and universal of Christian institutions. The retention of the old Pagan name of ‘ Dies Solts,’ or ‘Sunday, for the weekly Christian festival, is, in great measure, owing to the union of Pagan and Christian sentiment with which the first day of the week was recommended by Constantine to his subjects Pagan and Christian alike, as the ‘venerable ‘day of the Sun.’ His decree, regulating its observance, has been justly called? ‘a new era in the history of the Lord’s ‘day.’ It was his mode of harmonising the discordant

religions of the Empire under one common institution. These ambiguities, though in part the growth of Con-

stantine’s own peculiarities, lose much of their strangeness esti aaa and gain in general interest, when viewed in the religion of light of the age of which they were a part. In “se the change from Roman Catholicism to Protest- antism in the English Reformation, it would be easy to adduce parallels of persons who wavered so constantly be- tween the two, that it is difficult to know exactly what place to assign to them. Elizabeth herself may suffice as a speci- men. This may prepare us for finding that even in the much greater change from Paganism to Christianity the boundary lines were less abrupt than at this distance we are + Julian, Ep. 51. 2 Dr. Hessey’s Bampton Lectures, pp. 77-89.

A.D, 312.

LECT. VI. HIS CONVERSION. 185

apt to fancy. Orpheus and Pan appear as representing our Saviour in the Christian catacombs. ‘The labours of Hercules are engraven on the chair—undoubtedly old, possibly authentic—of S. Peter. The Jordan appears as a Tiver god in the baptistery at Ravenna. Some of the epi- taphs in the Christian catacombs begin with the usual Pagan address to the gods of the grave. Even in the fifth century, a Pope was suspected of consulting the Etruscan auguries in the terror of Alaric’s siege. In the sixth century, whether Boethius was a Christian or a Pagan is still matter of dispute ; and Bishops of that age in the neighbourhood of Antioch were accused of being present at a human sacrifice.!

We may remember the striking remarks of Niebuhr :—

‘Many judge of Constantine by too severe a standard, be- ‘cause they regard him as a Christian ; but I cannot look ‘upon him in that light. The religion which he had in his ‘head must have been a strange jumble indeed. ‘ He was a superstitious man, and mixed up his Christian ‘ religion with all kinds of absurd superstitions and opinions. ‘When certain Oriental writers call him “equal to the * « Apostles,” they do not know what they are saying ; and ‘ to speak of him as a saint is a profanation of the word.’ ?

This is true in itself. But, in order to be just, we must bear in mind that it probably describes the religion of many in that time besides Constantine. And it is indis- putable, that, in spite of all these inconsistencies, he went steadily forward in the main purpose of his life, that of protecting and advancing the cause of the Christian religion. The Paganism of Julian, if judged by the Paganism of Cicero or of Pericles, would appear as strange a compound as the Christianity of Constantine, if judged by the Chris- tianity of the Middle Ages or of the Reformation. But Julian’s face was not set more steadily backwards than was Constantine’s steadily forwards. The one devoted himself

A.D. 313

* Ecclesiastical History of John of Ephesus, iii. 29.

* Lectures on Roman History, v. 44%

All credit, praise, honor, and glory belongs to our beloved God!

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

39 Canon XXIX

(@) NPNF2-14. The Seven Ecumeni X

<\°9 C @ ® www.ccel.org/ccel/schaff/npnf2 14 viii viii soxiv. html A - UPN YiNK QO = lal 4 | } 2p | k 4 4 Christian Classics Ethereal Library BROWSE COMMUNITY STORE Advertisements Canon XXIX.

CHRISTIANS must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord's Day; and, if

they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ. Notes.

ANCIENT EPITOME OF CANON XXIX.

A Christian shall nof stop work on the Sabbath, but on the Lord’s Day.

BALSAMON.

Here the Fathers order that no one of the faithful shall stop work on the Sabbath as do the Jews, but that they should honour the Lord's Day, on account of the Lord's resurrection, and that on that day they should abstain from manual labour and go to church. But thus abstaining from work on Sunday they do not lay down as a necessity, but they add, “if they can." For if through need or any other necessity any one worked on the Lord's day this was not reckoned against him. BI Prev NPNF2-14, The Seven Ecumenical Councils Aa Wf Aa al Next» |

This book has been accessed more than 3441165 times since June 1, 2005 > Printer-friendly version Ww

Meta

Log in

Entries RSS Comments RSS WordPress.org

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

43 Bible Verses Removed

«Bible Verses Removed fromNew x fim =

€ Cc @ 0) wwiw.av16 11.0rg/bibl evs.html UI\ ics] (ee)

BIBLE VERSES REMOVED

by Texy Wiikins

"|. .man shall not live by bread alone, but by EVERY WORD of Ged." Luke 4:4

This tract and others are available in "printed" form. To order printed tracts

Most people believe the new versions are just "harmless" updating of words and made easier to understand.

Nothing could be further from the Truth!

Jesus Christ, in Luke 8:11-12, tells the parable of the sower and the seed: “Now the parable is this: The seed is the word of Gad... then cometh the devil, and TAKETH AWAY the word out of their hearts, lest they should believe and be saved." Luke 8:11-12

The new versions "take away" complete verses from the words of God. And as with Eve (see Genesis 3:1), it s all done very subtil.

The average reader would never know it happened!

Verses "Taken Away" in the New Testament

F = Taken Away in Footnote

Matt 12:47

Matt 18:11 Matt 21:44 Matt 23:14 Mark 7:16 Mark 9:44 Mark 9:46 Mark 11:26 Mark 15:28 Mark 16:9-20 Luke 17:36 T Luke 22:44 F Luke 23:17 L Luke 24:12 Luke 24:40 John 5:4 John 7:53 - 8:11 Acts 8:37

es Reo Bcc k Beck Beck eck Bes!

f f f

hy | yi

ss]

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

Note: Assume all dates as close approximations.

44 Bible Version Comparison

Bible Version Comparison Chart <x Ee

oC @

@® www.av1611.0rg/biblecomhtm|

BIBLE VERSION COMPARISON

by Terry Watkins ",. ye have perverted the words of the living God. . ." Jeremiah 23:36

This tract and others are available in "printed" form. To order printed tracts.

The following table lists 300 verses that have been changed in the seven most popular versions.

THE SEVEN MOST POPULAR VERSIONS

[NI [New International Version [Nas [New American Standard Version

Matt. 1:25

DESCRIPTION OF CHANGE REM "Firstborn"

CHANGE IN...

, NAS, RS, NRS, LB, NC

Matt. §:22

REM "without a cause"

, NAS, RS, NRS, LB, NC

Matt. 5:44 Matt. 6:13

REM 12 WORDS "bless them that curse you..." REM LAST 14 WORDS (For thine is the kingdom...)

, NAS, RS, NRS, LB, NC , NAS, RS, NRS, LB, NC

Matt. 6:27

CHG "cubit to his stature" TO "hour to his life" et. al.

, NAS, RS, NRS, LB, NC

Matt. 6:33 Matt. 8:29

REM "of God" REM "Jesus"

, NAS, RS, NRS, LB, NC , NAS, RS, NRS, LB, NC

Matt. 9:13

REM “to repentance" (see also Mark 2:17)

, NAS, RS, NRS, LB, NC

Matt. 11:23 Matt. 12:6

REM hell REM “one greater’ TO “something greater"

, NAS, NKJ, RS, NRS, NC IAS, RS, NRS, NC

Matt. 12:35

REM "of the heart"

, NAS, RS, NRS, NC

Matt. 12:40 Matt. 12:47

CHG “whale" TO "fish", sea monster REM ENTIRE VERSE

, NAS, NKJ, NRS, LB, NC RS, NRS,

Matt. 13:51

REM "Lord"

, NAS, RS, NRS, LB, NC

Matt. 15:8 Matt. 16:3

REM “draweth nigh unto me with their mouth" REM “o ye hypocrites"

, NAS, RS, NRS, LB, NC , NAS, RS, NRS, LB, NC

Matt. 16:18

REM hell

, NAS, NKJ, RS, NRS, NC

Matt. 16:20 Matt. 17:21

REM "Jesus" REM ENTIRE VERSE

, NAS, RS, NRS, LB, NC , NAS, RS, NRS, NC

Matt. 18:11

REM ENTIRE VERSE (key verse)

, NAS, RS, NRS, NC

Matt. 18:26 ; Matt. 19:9

REM and worshipped him (for Jesus) REM LAST 11 WORDS

, NAS, NKJ, RS, NRS, NC , NAS, RS, NRS, LB, NC

Matt. 19:17

CHG "vVhy callest thou me good" TO "VVhy do you ask me about whatis good"

, NAS, RS, NRS, NC

Matt. 19:17 Matt. 20:7

REM "God" REM “and whatsoever is right that shall ye receive"

, NAS, RS, NRS , NAS, RS, NRS, LB, NC

Matt. 20:16

REM "for many be called but few chosen"

N N N N N N N N N N. N N N N N N N N N N N N N N N N

, NAS, RS, NRS, LB, NC

i © O

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

45 Bible Words Removed

<Bible Words Removed fromNew < fim

Note: Assume all dates as close approximations.

a oO

€ Gs @ @ www.av16 11.0rg/biblewrd. html 80% oes wW l\ ics] &

BIBLE WORDS REMOVED

by Terry Watkins "|. man shall nat live by bread alane, but by EVERY WORD of Ged." Luke 4:4

This tract and others are available in "printed" form. To order printed tracts.

Most people believe the new versions are just "harmless" updating of words and made easier to understand.

Nothing could be further from the Truth!

The new versions "take out" and "add" thousands of words. And as with Eve (see Genesis 3:1), it s all done very subtil.

The average reader would never know the difference!

Differs from the King James Bible in the New Testament

a 11114 a 17003

o 16 o?

The number of times 15 Major words differ from the King James Bible

= On = Words Comply Renoved

NIV NASV a a Nev

0 34 0 32 087 a121 a 44

0 438 0 66 0 36 091 0 299 o 2368 264 jez id iat S—~*di 88 2255 087 051 o lll o 138 a 803 a452 os * oa Cicied o.3* ‘os

ol* (TC Sc 0 82 fos1 fo 82 0 80 074 0 87 ol jamz ——ideat iio —i 213

0 127 o 50 0 83 0 88 o 186 ° 26 o15* 0 15* -15* o15* 0 15* o7

o4 0 33 037 0 34 0 25 Word of God 08 02 031 027 Word ofthe Lord 025 02 ka 217 0 236 Lord Jesus Christ 0 24 021 oor foe 20 015

All credit, praise, honor, and glory belongs to our beloved God!

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

46 title page

1 owe an extraordinary debt of gratitude to my family, to Bryn Ayn for assistance in historical research, to friends in the Lord who have prayed and generously helped secure needed books, and most importantly to my Lord and Saviour, Jesus Christ,

ISBN 0-9635845-1-0

Sixth printing April, 2012 Primed in the United States of America 100908070605 1098765

It is the author's desire that the information in this book help as many people as possible, Therefore, permission to reproduce portions for non-profit use will likely be granted to like-minded individuals and organizations who contact the publisher, Up to ten pages may be photocopied for non-commercial use without permission when accompanied by the publisher's address.

Note: All editions of the NIV, NKJV, and NASB are not the same.

Free or call the publisher for the following:

Additional copies or quantity discounts for The Language

of the King James Bible by Riplinger

DVD and audio CD presentations of The Language of the

King James Bible by Riptinger

PowerPoint CD-ROM to present The Language of the King

James Bible by Riplinger

Free catalogue of King James Bibles, and books, videos, PLIWN™N GER CDs and tracts supporting it and exposing the corruption

of modern versions.

A.V. Publications Corp.

P.O. Box 280 Ararat, WA 24053 USA

=>

A.V. Publications Corp. ’ P. O. Box 280 Inquiries and Fax: 1-276-251-1734

Ararat, VA 24053 USA Orders; 1-800-435-4535, or Orders via @-mail: <orders@avpublications.com>

www.avpublications.com Online catalogue and research updates: <www.avpublications.com>

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

46 page 117-118

Cuarrer Noe @ 117 118 © The Laxounce or THE Kino James Brace

THOU, THEE, THINE & YE The second example is in Genesis 3, The serpent was the

Se ee r first to use the plural ‘ye.’ God speaks to the individual.

(Remember, the KJV speaks of an individual as ‘he;’ the new

@ The words that begin with ‘T’ (Thou, Thee, Thy, inclusive versions use the plural “them” instead, just like the and Thine) are singular and indicate only one person. serpent !)

Singular and plural

The words that begin with ‘Y’ (Ye, You, and Yours) Kv

are plural and indicate more than one person. “And the LORD God commanded the man,

Remember that letters are often pictures. The “T’ saying...thou shalt not cat of it...thou shalt

is a singular stick; the “Y* is more than one stick. surely die” Gen. 2:16-17

The NKJV, NIV, CEV, NRSV, NASB, and most new versions do not make these distinctions, The word ‘you’ is used in all cases. The actual Greek or Hebrew numbers (either singular or plural) are therefore not revealed.

New versions confuse many important theological truths because of this, Note just two simple examples. Jesus said to Nicodemus:

KJV NIV et al.

John 3:7

“Marvel not that | say “You should not be surprised unto thee, Ye must be at my saying, You must be born again." born again."

In the NIV the word ‘you’ is used for both the singular (thee) and the plural (Ye). The KJV is the only current version And the LORD God called unto Adam, and

that clearly teaches that Jesus was not merely addressin: said unto him, Where art thow?...Hast thou Nicodemus alone. All men must be born again. eaten of the tree” Gen. 3:9-11

; All new versions substitute “you" for the singular “thou” C-ébditional example: CS and the plural “ye” in this verse, thereby missing an important

distinction. —

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

“The lorgest impediment to discovering truth; is the belief you already have it.” — Anonymous

Codex Sinaiticus: Legitimate or Forgery? The Suspects

Why does it even matter?

Starting in 1881, Westcott and Hort abandoned the traditional text and created a new Greek text, which relied heavily upon newly discovered Codex Sinaiticus, along with previously discovered Vaticanus and Alexandrinus (both containing similar text to the Sinaiticus). Their new Greek text became the Greck NestleAkimd and UBS textbooks used by most Catholic and Protestant translators today. This new text caused translators to doubt

God’s preserved words und doctrine, resulting in Bibles

mslated aller 1881 to contain thousands of changes from the traditional text, ineluding the

removal of Mark 16:9-20 & John 7:53-8:11. (Also see “Westcott and Hort - Occuitisis or Christians - You Decide’ by Peter D, Arvo) Biblical understanding, careers, billions in book sales, and reputations are at stake!

Dr. Constantine Simonides (Barn 2823 — Died 1867) 2" Confessed Perpetrator

Means: Yes — worked since childhood in a print shop reproducing ancient documents, and by age 14, was employed as a printing professional." Highly trained in poleagraphicol methods, ancient Greek/Syriac/Coptic/etc, and was a coftigraphist.4) 218.2829 He was a sought after expert,!® and wos the head of @ university poleagraphical committee to examine ontiquities. 4 He successfully fooled professionols ocrass the world for years with previous fraudulent manuscripts "35 thot were only discovered as a result of a chemical ink test! being conducted on. document. By the young age of 35, he had made dupes of the most distinguished scholars in the world,4

Motive: Yes ~ money. He was orrested for selling forgeries of ancient monuscripts for an extremely high profit,"* but for some couse wos never prosecuted,“4 which was in stark controst to other forgers who were sentenced to prison ond fines {did he have friends in high ploces?)>: in one case he demanded the sum of one milfion dollars, as reported in the Severance, Kansos newspaper doted November 7” 1890.**

Opportunity: Yes — Dr. Simonides sald supposed ancient manuscripts to the some teipsic University where Dr. tischendorf worked,* ond was orrested, then released for unknown reasons." He traveied to Constantinople, the some location in whict the Emperor of Russia wos later to print the copies from23 2425.26.44 Dy, Simonides was said to have died neor Cairo, Egypt, which is where the Sinaiticus was edited by Dr, Tischendorf ond where Dr, Tischendorf sent letters from about Sinaiticus.* % 731

Other Evidence: He was known to pre-place manuscripts then notify someone else to make the discovery to distract attention from himself. Dr. Simonides publicly confessed to his involvement in creating Codex Sinaiticus® ""- "8 and was working to publish proof while he was in Russio."® Before he could publish this proof, newspapers reported that he died under unusuol circumstances, in that he died of Jeprosy in Alexandria, Egypt at 44 years ofd 28:29." or in the country of Albonio per a newspoper obituary.*

All credit, prais

Dr. Constantine Tischendorf (Born 2815 —Died 1874) Suspected Accomplice

Means: Yes — worked as o professor verifying ancient manuscripts for Leiasic University,” ond Or. Simonides sald forgeries to them.3 Forged books of Uranias was to go from Dr. Simonides, to Leipsic University, and then to the King of Prussio, Dr. Tischendorf having once lived in Prussia os @ guest.'>+4 He hod strong Pope-Vaticar™ + and Russion-Emperor support 5:6 7-10.13, 22,23, 24,25,26,27,31

Motive: Yes — money, fame, prestige, the discovery won Dr. Tischendorf occolodes from the Vatican, universities, ond the Emperor of Russia, who paid for his travels and gave Dr. Tischendorf 100 free copies of Sinoiticus 5 7 M13, 218.22, 23,24,25, 26, 27.31 ina letter, Or. Tschendorf implies that the discovery of Sinaiticus will cause the importance of the qpocryphal books and the Vatican manuscript (Codex Vaticonus), to increase in importance, as weil as the Septuagint (al! containing non- seripturof text), creating incentive for support fram the Church af Rome.* © 9 1, 215.23.31,33

Opportunity: Yes —Aithougt: living in Leipsic, Germany, he wos funded ond sent by the Emperor of Russia “on a journey of scientific exploration" to try and discover ancient manuscripts. Dr. Tischendorf was the primary scholar to immediately date the manuscript to the 4"” century, along with others that had previously been fooled by forgeries created by Dr. Simonides $7"

Other Evidence: The discovery of Sinaiticus greatly boistered the Roman Cathotic stance on doctrine, and provided more weight (o the ignored Roman Catholic Codex Voticonus.'s?! Conflicting reparts on where Sinaiticus was found: At a convent in Cairo,** Mount Athos Monastery, Greece,'* or Saint Cotherine's {South Sinai / Mount Sinaip-=-242S 26.25. “Conflicting reports how it was obtained, even from Or. Tischendorf: in a cioth in the stewards room,* 475%" as q bundle of dusty porchments,*! in a waste-bosket as scattered remoins!-® or brought by comel to him in Cairo Alexonder Wt, Emperor of Russia, was of the Russian Eastern Orthodox Catholic Church - Roman Orthodox Patriarchate of Constantinople.**

Codex Sinaiticus (Discovered 1844 - March 15th 18597 Physical Evidence

Dating Method Used: Paleographical —

meaning someone visually onalyzed the handwriting, quality of the line, form, spelling, materia! used, etc. and dotes it based upon its legitimate oppearance.

Tested for Forgery: No ~ never been tested.

No chemico! tests have been conducted to date the ink, which is against normat protocol for o suspected forgery. Dr. Tischendorf made notes and many corrections ta copies and, “AH this put everyone, without seeing the original, in the position to judge of the value and age of the document".*" The full Sinaiticus wasn’t seen untit 2009, when it was scanned ond made available oniine.

Evidence of Tampering: Yes — some poges

artificiaily darkened (see below image ond sources), ond ather issues with the text.

Other Evidence: Manuscript scholars have

said thot no less thar fourteen people hove copied/edited Codex Singiticus, and that it oppeors that Codex Sinaiticus wos mare of o raugh draft. Cadex Sinaiticus is said to hove 1) Carelessness in guarding it, 2) ignorance in copying it, and 3) error in essocioting inspired and uninspired records together. The Shepherd of Hermos MS created by Dr. Simonides appears to be the same MS miraculously found by Dr. Tischendort, with both men stating that it is 2™ century A.D. ond later matching the MS said to be found with the Sinaiticus.*

Sourcel: http://www.singiticus net

Source?: http//www.codex-sinaiticus.net

You decide - Legitimate or Forgery? Research Notes are available at the end of this document.

Much more evidence could have been presented in support of Codex Sinaiticus being a forgery, but we decided to only use 18005 newspaper reports here.

honor, and glory belongs to our beloved God!

Note: Assume all dates as close approximations.

47 title page (see full chart freely downloaded from http://www.thetorchbearerseries.com, containing the references and scanned images of the references)

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

48 title page

THE ;

LIVES

OF THE

Primitive Fathers, Martyrs,

. AND OTHER

PRINCIPAL SAINTS:

COMPILED FROM

ORIGINAL MONUMENTS, AND OTHER AUTHENTIC RECORDS:

ILLUSTRATED WITH

“THE REMARKS OF JUDICIOUS MODERN CRITICS , AND HISTORIANS.

By rue Rev. ALBAN BUTLER.

ee

THE THIRD EDITION.

IN TWELVE VOLUMES.

VOL, VII.

EDINBURGH: "PRINTED BY J. MOIR, PATERSON’S COURT, FOR J. Py COGHLAN, NO. 37+ DUKE-STREET, GROSVENOR-SQUARE, LONDON} AND FP. COATES, NEWCASTLE. —>o«—

1799.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

48 pages 209-210

Fuly 16.

& EUSTATHIUS, B. G 209

Nice, zealously concurred with his fellow bishops to forbid, for the time to come, all removals of bishops from one see to another(2). The new patriarch dis- tinguished himself in that venerable assembly by his zeal against Arianism. Soon after his return to An- tioch, he held a council there to unite his church, which he found divided by factions. He was very strict and severe in examining into the characters of those whom he admitted into the clergy, and he con- stantly rejected all those whose principles, faith or man- ners, appeared suspected : among whom were several who becamé afterward ringleaders of Arianism. A- midst his externai employs for the service of others, he did not forget that charity must always begin at home, and he lahoured in the first place to sanctify his own soul. But, after watering his own garden, he did not confine the stream there, but let it flow abroad to en- rich the neighbouring soil, and to dispense plenty and fruitfulness all around. He sent into other dioceses that were subject to his patriarchate, men, capable of instructing and encouraging the faithful. Eusebius, archbishop of Czsarea in Palestine which church was, in some measure, subject to Antioch) favoured the new heresy, in such a manner as to alatm the zeal of our saint (a). This raised a violent storm against him.

(2) Conc, Niceen, Can. t 5

(a) That prelate had been educated at Caesarea, where he stu- died with St Pamphilius the martyr, whose name he afterward added -to his own. He suffered imprisonment with him for the faith, about the year 309, but recovered his liberty without undergoing any se- verer trial, and was chosen archbishop of Ceesarea in 314. hen Arius, in 320, retired from Alexandria into Palestine, having been deposed from the priesthood by St Alexander the year before, Eu- sebius of Cxsarea and some other bishops were imposed upon by him, and received him favourably. Hereupon Arius wrote to Eusebius of Nicomedis, whom he calls bro = sarea, fusebius of Nicomedia was at that time of an advanced age, and had great interest with Constantine, who, after the defeat of Li- cinius, kept his court some time at Nicomedia, as other emperors had done before him since Dioclesian had begun to reside in the East. This prelate was crafty and ambitious : fis removal, procured by his intrigues, from his frst see of Berytus to Nicomedia, seems to Vor. VIL. have

Note: Assume all dates as close approximations.

210 8, EUSTATHIUS, B. G July 16,

. Eusebius of Nicomedia laid_a_ deep Plot with his Arian_friends to remove St Eustathius from Antioch,

who had attacked Eusebius of Czsarea, and accused

have given occasion to the canon of the Nicene council, by which such transJations were forbid. Notwithstanding which, in defiance of so sacred a law, he afterwards procured himself to be again trans- lated to the see of Constantinople in 338, in the beginning of the reign of Constantius. The council of Sardica, in 347, confirmed the above mentioned Nicene canon under pain of the parties being deprived even of lay-communion at their death ; but this arch-here- tic died in 342. He.openly defended, not only the person, but also

ius: subscribed the definitions o icene coun- cil for fear of banishment ; but three months after, being the author of new tumults, he was banished by Constantine, and after thiee years recalled, upon giving a confession of faith in which he declar- ed himself penitent, and professed that he adhered to the Nicene faith, as Theodoret relates. By this act of dissimulation he impos-

ed upon the emperor, but he continued by every base art to support his heresy, and endeavoured to shart the i Eusebius ot = sarea held that see from ats till his death m 339. He was always closely linked with the ringleaders of the heresy. evertheless, the feencl Henry Valois, in 3 Prolegomena to fis translation of this

author's Ecclefaftical Hiflory, pretends to excuse him from its errors, though he often boggled at the word Consubstantial. He certainly was so far imposed upoh by Arius, as to believe that that heretic ad- mitted the eternity of the Djvine Word ; and, in his writings, many passages occur which prove the divinity, and, as to the sense, the consubstantiality, of the Son, whatever difficulties he formed as to the word. On which account Ceillier and many others affect to speak favourably, or at least tenderly, of Eusebius in this respect, and are willing to believe that he did not at least constantly adhere to that capital error. Yet it appears very difficult entirely to clear him from it, though he may seem to have attempted to steer 2 course between the tradition of the church and the novelties of his friends. See Baronius ad an. 380, Witasse, Nat. Alexander, and the late Treatise in folio, against the Arian heresy, compiled by a Maurist Benedictin Monk. Photius, in a certain werk given us by Mont- faucon, (in Bib/. Coisliana, p. 348.) roundly charges Eusebius with Arianism and Origenism. r ; Eusebius, whose conduct was so unconstant and equivocal, shines to most’ advantage in his works, especially those which he composed in defence of Christianity before the Arian contest arose. The first of these is his book against Hierocles, who, under Dioclesian, was a persecuting judge at Nicomedia, and afterward rewarded for his tuelty against the Christians with the government of Egypt. Ina ok he wrote he made Appollonius ‘T'yanscus superior to Christ, But Eusebius demonstrates the history of this magician, written by Phi- lostratus

All credit, praise, honor, and glory belongs to our beloved God!

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

4° title page

ECCLESIASTICAL HISTORY

EUSEBIUS PAMPHILUS,

BISHOP OF CASAREA, IN PALESTINE,

TRANSLATED FROM THE GREEK,

BY

THE REV. C. F. CRUSE, A.M.

ASSISTANT PROFESSOR IN THR UNIVERSITY OF PENNSYLVANIA,

WITH NOTES

SELECTED FROM THE EDITION OF VALESIUS.

LONDON: BELL & DALDY, 6, YORK STREET, COVENT GARDEN AND 186, FLEET STREET. 1865.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

4° page XXV

LIFE OF EUSEBIUS. xXxv¥

stantine ; when the persecutors, and Licinius being i where extinct, not a fear of past afflictions could exist. This , there- fore, rather than that of the Nicene Council, afforded the most eligible limit to his Ecclesiastical History. For in that od, the contentions seemed not so much appeased as renewed ; and that not through any fault of the synod itself, but by the pertinacity of those who refi to acquiesce in the very salutary decrees of that yener- able assembly.

Having'said thus much relative to the life and writings of Fuse- bius, it remains to make some remarks in reference to the soundness of his religious faith and sentiments, Let not the reader, however, here ex from usa defence, nor even any opinion of our own, but rather the a of the church and of the ancient fathers concerning him. erefore, certain points shall be here premised, as preliminary propositions, relying on which, we may arrive at the greater certainty relative to the faith of Eusebius. As the opinions

have

neients concerning Eusebius are various, since some immed him a Catholic, om a heretic, others a étyAwrroy,? a per- son of a e to or wavering faith, it is incumbent on us to inquire to which opinion we Suan chiefly assent. Of the law it is

an invariable rule, to adopt, in doubtful cases,the more lenient opinion as the safer alternative. Besides, since all the westerns, St.

erome excepted, have entertained honourable sentiments relative to Eusebius, and since the Gallican church has enrolled‘ him in the catalogue of saints, it is questionless preferable to assent to the judg- ment of our fathers, than to that of the eastern schismatics. 5 short, whose authority ought to be more decisive in this matter than that of the bishops of Rome? But Galesius, in his work on the Two Natures, has recounted our Eusebius amongst the catholic writers, and has quoted two authorities out of his books. Pope Pe- lagius,’ too, terms him the most honourable amongst historians, and

ronounces him to be free from every taint of heresy, notwithstanding

had hig! an sulogized heretical Origen. Some, however, may say,

that since t ns were acquainted with Eusebius, a man of their own a preference should be given, in this case, to their judgment. Even amongst these, Eusebius does not want those, Socrates * and Galesius Cyzicenus* for example, who enter- tained a favourable opinion concerning him, But if the judgment of the Seventh CXcumenical Synod be opposed to any inclination in his favour, our answer is ready. The faith of Eusebius was not the subject of that synod’s debate, but the worship of — In order to the subversion of which, when the opponents that had

® See Socrates, lib. i. e. 23.

® See his defence of him, in book ii. chap. 21.

* De Synod. Nicsent, book ii. chap. 1.

c

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

5° title page

THE HISTORY

OF THE

CHURCH or CHRIST.

—— _.VOLUME rune FIRST. Lab Ts Si--- 4\ on an: / CONTAINING VEWw-YOY THE THREE FIRST CENTURIES,

By JOSEPH MILNER, M.A.

MASTER OF THE GP AMMAR SCHOOL IN KINGSTON UPON HULL.

————_—_—X"—S——S——_—_______ TORK:

PRINTED BY G. PEACOCK, AND SOLD BY C. DILLY IN THE POULTRY, AND J. MATHEWS IN THE STRAND, LONDON; J. AND J. MERRILL, CAMBRIDGE;

W. TESSEYMAN AND J. TODD, YORK; T.BROWNE AND R. MILLSON, HULL;

AND Jj. BINNS, LE&DS.

MDCCECIV.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

50 page 341 C 34m ) Origen, which we have now gree ws, but vain eagle acige

as_declared will not incorporate? One certain mifchief would naturally follow; characters would be confounded; among the learned henceforwatd the diftinétion between sodtinels and_philofophy is too faintly marked. Origen had fimply and plainly expounded to thefe men the peculiar and . vital ttuths of the gofpel, I cannot but fufpec& that many of them would have ceafed to attend his inftructions:

The famous Porphyry, than whom chriftianity had nevet amore acrimonious enemy, takes no- tice of Origen’s allegorical mode of _interpretin: SCripture, obferves that he was acquainted wit him when young, and bears teftimony to his rapid improvements under Ammonius. He afferts, what indeed Evfebius, who muft have known, contra- diéts, that Ammonius, though brought up a chri- ftian, turned afterwards a Gentile. He acknow- ledges that Grigen continually perufed Plat Numenius, and the reft of the Pythagoreans; that he was well verfed in Charemon 2 Stoic, and

Cornutus, whence he, borrowing the Gratcian Blanner of atlegorical interpretations, applied It to

the Jewith fcriptures.

We have feen betore the wanton fpirit of alle. gory introduced by Ammonius. It is very pro- bable that Origen thence learnt to treat the {Cri tures in the fame manner as Porphyry affirms. He

ad the candour to confefs that he had been mif- taken in his literal interpretation of our Saviour’s words concerning the eunuchs. He afterwards learnt to allegorize all the three claufes in the paf- fage, falling into a contrary extreme*, and in ge- neral he unhappily introduced fuch a complicated é Y 3 {cheme

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

5! title page

An ANSWER to

Dr. CLARK,

"AND

Mt. WHISTON,

CONCERNING THE

Divinity of the SON,

AND OF THE

HOLY SPIRIT.

With a Summary Account of the

Chief WRITERS

OF THE

Three firft Ages.

Np dd ria Je ‘Niihes i ove: Se en ‘at Schone Set. 5. p. 694 E F. Ed. Bened, i LONDON: Printed for THomas Metrcuan in Drury- e. MDCCXXI

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

5! page 13

ARIANISM Stated. 13

it was utterly extinguifh’d, through almoft all Chriftendom, for many Years. Eufebius of Ni- comedia, then an Imperial City, and many of his Party (who from him were call’d — were fti]l in their Hearts, as we have too mu

Reafon to believe, as zealous Arians, as they had been before. But, before Ariani/m was _con- demn’d_ in the Nicene Council, they made no Scruple to profefs i, And from “mn Time of it's Condemnation they never durft profefs Ari-

ani/m, till above twenty Years after the Coun- cil of Nicea. Even on an. 220, made a Re- cantation, fuch as it =f was recalld b the Emperor from his Banifhment. So that it is nonew Thing to fee Arians and Hypocrites join’d.

VIII. Since the Year 1700, Arianifm has re- appear'd in England. Firft openly; and then under a Difguife. In 1708, and for fome Years after, Mr. Whiffon, who had taught the Mathe~ maticks in Cambridge, was a profefs'd Arian. Arians were then (10) the Refervers of the moft

| primitive Doétrines. Arians and Eunomiangs were then (11) thofe eminent Vindicators of the moft primitive Faith, Then (12) the Arian Doétrine was in thofe Points (the Trinity and Incarnation) moft certainly the original Doétrine

of

(10) Primitioe Chriftianity. Tom. iv. in Appendice, page 1a An. 1711: (11) Tom. io.

Append. 53- (12) Tom i. p. oo, and Keyplemens, p65. re

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

>? title page

THE FALLEN ANGELS

THE HEROES OF MYTHOLOGY,

THE SAME WITH “THE SONS OF GOD” AND “THE MIGHTY MEN” or

THE SIXTH CHAPTER OF THE FIRST BOOK OF MOSES.

BY THE

REV. JOHN FLEMING, A.B.

INCUMBENT OF VENTRY AND KILDRUM, DIOCESE OF ARDFERT; RURAL DEAN; AND IRISH SOCIETY'S MISSIONARY, gol te o UL" 80 - $001. ®) DUBLIN : HODGES, FOSTER, AND FIGGIS, PUBLISHERS TO THE UNIVERSITY.

1879.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

52 nage 36

36 THE FALLEN ANGELS. (§ vi.

These extracts will enable the reader to understand the nature of an interpretation of our passage, which has been, . perhaps, more generally accepted than any other. Extracts from the writings of two of the Fathers who understand the passage thus, and from some of the medieval chronographers, who have highly embellished the story, will be found in Note L. The slightly altered form which the Sethite-interpretation has assumed, in the hands of some theologians of our day, resulting from a change in the application of the term Bnoth-ha-Adam, will be noticed in the concluding part of this chapter.

Previously to the latter part of the fourth century, this expla- nation of our passage appears to have been but little known, or at least to have had but few supporters, Christian writers, gene- rally, to that time, having adhered to the old interpretation of Bne-Elohim. Dr. Kurtz mentions (p. 31) Ephraem Syrus (04. 378) in the Syrian Church, Philastrius (0d. circa 390) in the Latin, and Chrysostom (0). 407) in the Greek Church, as the first who set forth, in their writings, the new interpretation, and condemned the other as absurd and heretical. It is, however, certain that the former had been propounded as early, at least, as the begin- ning of the third century: for Julius Africanus (0b. 232), as we learn from a fragment of his chronography, preserved by Syncellus, finding in the copies of the Septuagint the reading vio: rou Osou, as

-well as that of ayysdor rov @sov, in Gen. vi. 2, gives it as_his opinion, that “the descendants of Seth are called the sons of God, on account of the righteous men and patriarchs who have sprung from him, even down to the Saviour himself: but that the descendants of Cain are named the seed of men, as having nothing divine in them,” &c. (Fragments of Africanus and others, trans- lated by the Rev. S. D. F. Salmond, in Clarke’s Ante-Mic. Lib., vol. ix) This writer, however, as will be shown in a following section, seems to waver between this and the angel-explanation and hesitates decidedly to reject or adopt either of them. (See § xix)

From the close of the fourth century, the new explanation of Gen vi. 1-4, appears to have been preferred to every other, by the Christian writers, partly, no doubt, in consequence of the sanction given to it by several distinguished Fathers : but chiefly owing to

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

52 nage 73

§. x.] THE SETHITE-INTERPRETATION, 73

the women of the race of Cain ; and the required antithesis then appeared—Sons of God, i.¢, pious Sethite men: Daughters of Men, #.¢., ungodly Cainite women.

This interpretation of Bnoth-ha-Adam, adopted by Christian writers, when the angel-explanation was abandoned, was the all but universally received one in the Church, for centuries, and has supporters still. The inconsistency, however, involved in taking DIN in different senses in verses 1 and 2, has been already (§. III.) noticed, and must have been apparent to all. “The sup- position that the Sons of God were the sons of Seth, and the daughters of men (Heb. Adam) were the daughters of Cain, to whom great numbers of very beautiful women were born (it is supposed), has no foundation in Scripture : nay, it is against Scripture, for Seth was not God, and Cain was not Adam,” (Rev. Theoph. Campbell, in /rish Eccl. Gazette, April, 1867.) Were the expression to be translated, as it might be, “ Daughters of Adam,” or, as Ir. Murphy renders it in his Translation, “ Daugh- ters of Man,” it would perhaps be more likely to make, on the mind of the English reader, the impression which Moses assuredly meant to convey, namely, that the parties to these unlawful alliances were of earthly origin, on the one side, but not on the

other: that the one were human beings, denizens of earth, the other, superhuman, belonging to another sphere. ie : Accordingly, some theologians, as Hengstenberg, Hiivernick, C. F. Keil, perceiving the inconsistency referred to, have ex- changed this interpretation for another, not open, as is imagined, to a similar objection. This modification of the Sethite-expo- sition has been alluded to (§ VI.), and may now be more fully explained. Dr. Keil, in his essay on our passage (Zeit., p. 242), quoting the words of an opponent of the Sethite-interpretation, that “ Bnoth-ha-Adam, in verse 2, cannot mean daughters of the family of Cain, inasmuch as, just before, in ver. 1, DN? is used to denote the whole human race, without any distinction”—pro- nounces the remark to be just, but observes that it had been long before made by supporters themselves of the Sethite view, and adduces in proof a passage from the Dudia Vexata (p. 61) of Augustus Pfeiffer—a treatise, we may add, on difficult Passages of Scripture, printed at Dresden, in 1679. Dr. Keil remarks that

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

52 page 80

CHAPTER III.

THE ANGEL-INTERPRETATION.

§ XIIL—ALLEcED ImpossiBILITY.

Or the history of this, the oldest interpretation of our passage, some particulars may be gathered from the preceding pages. What further we may be able to impart on the subject, we reserve to the close of chapter iv. Should the arguments which have been, or may yet be, advanced in support of the angel-explana- tion, so weigh with the reader, as to incline him to believe in its correctness, the knowledge that this view was maintained by the

ancient Jewish synagogue, by Hellenistic Jews at, and before, the time of our Saviour’s sojourn on earth, and by the greater number

of the early Christian writers—may serve to give confirmation to _ his belief. Meanwhile, we proceed to consider the grand objec-

tion urged against our view,—that which constitutes the real cause of its rejection by the many—namely, that we are not able to explain or comprehend how such an occurrence as that which we suppose could take place.

We have already examined, at some length, the Sethite-inter- pretation, and shown, as we cannot but think, sufficient reason for concluding it to be inadmissible. We took notice, in the first place, of the causes which led to its substitution for the old explanation of the passage—causes which induced theologians to disregard philological and exegetical considerations, in obedience to preconceived dogmatic views. We pointed out some reasons for doubting whether such distinctions, as those which the expo- sitors assume, ever really existed between the Cainite and Sethite branches of the human family. We sought to prove that Bue-Aa- Elohim and Bnoth-ha-Adam cannot have the significations which

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

53 title page

A SELECT LIBRARY.

or

NICENE AND POST-NICENE FATHERS

ay ea ee

or

THE CHRISTIAN CHURCH. Second Series.

TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES.

VOLUMES [.=VIi. UNDER THE EDITORIAL SUPERVISION OF

PHILIP SCHAFF, D.D., LL.D., and HENRY WACE, D.D.,

Professor of Church History in the Principal of King’s College, Union Theological Seminary, New York. London.

IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA,

VOLUME Xi.

SULPITIUS SEVERUS. VINCENT OF LERINS. JOHN CASSIAN,

NEW YORK: THE CHRISTIAN LITERATURE COMPANY. OXFORD AND LONDON: PARKER & COMPANY.

1894.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

53 page 394 Cain, as the differ- pry clearly tells us, rat Seth, Seth begat b, but Cainan begat | begat Jared, Jared at Methuselah, Me- mech begat Noah.” ® is given separately noch, Enoch begat

In Augustine (Tract, xxiv. in h this text as implying that the br he is a liar, and so is his as Abbot Serenus does below

Note: Assume all dates as close approximations.

and not only knew about the fury and poison of all kinds of beasts and serpents, but also dis- tinguished between the virtues of plants and trees and the natures of stones, and the changes of seasons of which he had as yet no expe- rience, so that he could well say: “The Lord

* Gen. iv. 17-a1.

5 In Gen. vi.2 the MSS. of the LXX. fluctuate between ayyeAor tov Oeov and viot rov Geov, The interpretation of the paseane which Cassian here rejects is adopted b "Philo and Josephus, the book of Enoch, and several of the early fathers, including Justin Martyr, Tertullian, Clement of Alexandria, Lactantius and others. The explanation, which Cassian here gives, taking the ‘‘ sons of God ”’ of the Sethites, and the “‘ daugh ; i in, i

a liar himself but the parent | :

D. V. 4-30.

All credit, praise, honor, and glory belongs to our beloved God!

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

*4 title page

A

COMMENTARY

ON THE

HOLY SCRIPTURES: CRITICAL, DOCTRINAL, AND HOMILETICAL,

WITH SPECIAL REFERENCE TO MINISTERS AND STUDENTS.

JOHN PETER LANGE, D.D.,

(8 CONNECTION WITH 4 WUMEER OF EMIWEXT EUROPEAN DIVIWER,

TRANSLATED FROM THE GERMAN, AND EDITED, WITH ADDITIONS,

aY PHILIP SCHAFF, D.D.,

‘TH COMRECTION WITH AMERICAN SCHOLARS OF VARIOUS EVANGELICAL DENOMINATIONS

VOL & OF THE OLD TESTAMENT: OONTAINING A GENERAL INTRODUCTION, AND THE BOOK OF GENESIS.

EDINBURGH : T. & T. OLARK, 88 GEORGE STREET,

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

54 page 280

(® Ver. 6.—Oni". LXX., dveOvuyoy; Vulg., Pusnituit eum. The Syriac and Arabic make it the repentance of grief *be Sumaritan version strangely renders it MEINON, tralus fuil, he was fiercely enraged, making it the repentance of

anger. Both the Targums say : 9" -™ , and Jehovah repented, but qualify it by MIO following—that is, in his word, or by his word. What they meant by this is not vory clear, but it is one of the methods they take of avoiding the

sceming anthropopathisma of the Old Testament, of which the Jewish translators, aa maa and commentators, sccm) t) have been more afraid than the Christian. Farther, see Exegctical and Notes.—TI. L.]

{* Ver, 6.--"25 bx =Esme). The LXX. give no translation of this, or they have softened it into d:evoy0n. The Targums also leave it out, and put in ite place a mere paraphrastic repetition of what follows. Among the Jewi-h com-

mentators Aben Ezra worthily calls attention to its cuntrast with the lan of God’s rejoicing in his works, now that evil has su groasly come in and ma

PRELIMINARY QUESTION, EXEGETICAL AND a RESPECTING THE SONS OF GOD.

The question, what kind of beings are we to understand ty the Sons of God, has been answered in differert ways from the earliest times, and has lately, again, given occasion to lively theological dis- cussions. We give here, in the first place, the state- ment of Kurtz, who has engaged in the question with peculiar earnestnese (History of the Old Cov- enant, i. p. 30, 3d ed., 1864, and in a long Appen- dix to vol. i., under the title: Die Ehen der Sohne Gottes mit den Téchtern der Menschen, Berlin, 1857). ‘In respect to the Bne Elohim, we find three principal views: 1. they are filii magna- tum puellus plebeias rapientes ; 2. ney are angels ; 8. they are the pious, that is, the Sethites, in con- trast with whom the “daughters of men” denote Cainitish women. The first view is found in the Samaritan, Jonathan (Targum), Onkelos (Targum), Symmachus, Aben Ezra, Rashi, Varenius, &c., and

“This Discussion has been somewhat abridged by the freusiator, ’

Gen. |. 31. Itis the opposite, he says, it all. See Exegetical and Notes.—T. L.]

may now be regarded as exploded. The second view is most strongly represented in the old synagogue and church. It would seem to have its ground in the Septuagint. At least the manuscripts vary be- tween viol rov Seov and &yyeAu: rod Seov. Very decidedly, however, it is presented (and mythically improved upon) in two old Apocryphal books, name- ly, the Book of Enoch, and the so-called Minor Genesis, of which Dillman in Ewald’s Year Books has given a German translation derived from the Ethiopic. It is, moreover, recognized in the Epis tle of Jude (vers. 6 and 7?) and in the Second Epistle of Peter (ch. ii. 4, 5%). It was also presented by Philo, Josephus, and most of the Rabbinical writers (EiseNMENGER'S “ Judaism Revealed,” i. p. 380), as well as by the oldest church futhers: Jus tin, Clemens Alex., Tertullian, Cyprian, Ambrose and Lactantius. Since then it fell gradually into disfavor; Chrysostom, Augustine, and Thcodoret contended zealously against it; Philastrius de nounced it as downright heresy, and our old chureb theologians turned from it nlmost with abhorrence It found also in the synayogue vehement opposers

All credit, praise, honor, and glory belongs to our beloved God!

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

4 page 281

Doctrine of the Faith,”) iii, p. 176 ff, and the con- troversial writings of Kurtz that have appeared against the treatises of Keres and HenestenbEKG (‘** The Marriages of the Sons of God with the Daugh- ters of Men),” Berlin 1837, and ‘ The Sons of God,” in Gen. vi. 1-4, and the “Sinning Angels,” in 2 Pet. ii, 4, 5,and Jude, vers. 6, 7, Mitau, 1858. Engel- hardt also takes the side of Kurtz (‘“ Lutheran Period- ical,” 1856, p. 404). Delitzsch appears as the latest defender of the angel hypothesis of any considerable note (“*Comment.” 3d Ed., 1860, p. 23u ff). Its latest opponent of note since Keert (“‘ Questions on the Apocrypha,” p. 206), is Kxizt (‘* Comment,” 861, p. 89 tf.) It is shown by Keil (p. 80) that the relation of the Sethites bad its defenders, both gostom ; since Jusephus knew of this interpretatio and the critical Julius Africanus sintaiaed it in the firat half of the third century. So also did Ephiaim the Syrian, to which add, among the Apocryphal writings, the Clementine Recognitions, and the ori- ental Book of Adam.

We take first into view the section as it lies be- fore us, with its connection and the analogies of the Old Testament, then the relations to our passage of the New Testament, farther on, the exegetical tradi- tions, and finally, the religious-philosophical, dog- matic, and practical significance of the question.

The Place itself in question ; its Conneelion, and the Analogies of the Old Testament. The Sons of God. Bne Klohim. According to the angel hypo- thesis, angels alone are here to be understood, not-

in respect to the people of Israel, to the Old Testa- ment kinys, to the pious or dependent wards of God, and tbat, too, in various ways, even in the legal sphere. Delitzsch remarks, that the idea of a filial relation in the Old Testament had already begun to win for itself a universal ethical significance beyond the limitation to Israel (Ex. iv. 22; Deut. xiv. 1 }—ag though this filial relation of the children of Israel, under the law, werea real step in progress in respect to Abraham and the Sethites. But the case is ex- actly the other way. In the Epistle to the Galatians, the patriarchal standpoint of belief in promise is a higher one than that of the Mosuic legality (Gal. iii. 16). It is to be specially remarked in regard to Kurtz, that he knew not how to distinguish the differ- ent economies of the Old Testament. When, for ex- ample, the Apostle Paul tells us, that the law was given through the ministry of angels, he concludes that the angel of the Lord that appeared to Abraham must have been a creaturely angel (History of the Old Testament, p. 152). And yet Paul brings for. ward this character of the angelic mediation for the express purpose of showing that the revclation of the promise was a more essential, and, also, a higher form than that of the law-giving ; it could not, there. fore, have been in this sense (of Kurtz) that the law- giving is referred to the mediation of angels. The explanation consists in this, that the promise wae a revelation for Abraham. and, generally, for the elect patriarchs, whilst the law-giving, on the other hand, was for a whole people mingled and coarse, or at ull events, greatly needing an cducating culture. But as the patriarchal economy, ip respect to its relation

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

5 title page

AN INQUIRY INTO THE HERESIES, OF \ ss" THE APOSTOLIC AGE,

IN

EIGHT SERMONS

PREACHED BEFORE

THE UNIVERSITY OF OXFORD, IN THE YEAR MDCCCXXIX. AT THE

LECTURE

FOUNDED BY

THE REV. JOHN BAMPTON, M. A.

CANON OF SALISBURY.

S nnnemne conan

BY THE REV, EDWARD BURTON, D.D.

REGIUS PROFESSOR OF DIVINITY AND CANON OF CHRIST CHURCH.

—s >

> oxForD,

PRINTED BY SAMUEL COLLINGWOOD, PRINTER TO THE UNIVERSITY, FOR THE AUTHOR.

SOLD BY J. PARKER; AND BY C. AND J, RIVINGTON, LONDON, MDCCCXXIX.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

55 page 117

LECTURE IV. 117

every leader of the Gnostics had some peculiar no-

tion concerning Angels; and it has been thought that St. Paul alluded to some of them, or to Simon

Magus in particular, when he said to the Colossians, Let no man beguile you of your reward in a volun- tary humility and worshipping of Angels, intrud- ing into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, tacreaseth with the increase of God. (ii. 18, 19.) It is said by Tertullian™, that Simon Magus wor- shipped Angels, and that he was rebuked for this by St. Peter, as for a species of idolatry. He evidently

means, that Simon worked his pretended miracles by invoking the agency of spirits: and we have abundant proof, that great power was attributed to the spiritual world in the time of our Saviour, and for many ages after. Clement _of Alexandria" in- forms us, that those who practised_magic offered worship to Angels and demons; and he appears to have had in his mind this passage of the Epistle to the Colossians. Epiphanius also says, that Simon in- vented certain names for principalities and_powers?®: all which may incline us to think that St. Paul may have alluded to the Gnostics, and particularly to the Jewish Gnostics, who intruded into things which they had not seen, when they speculated upon the creation and government of the world by Angels;

who were cainly puffed up by their fleshly mind,

by the Platonists and the Cab- ™ De Prescript. Heret. 33. balists: and from these two p. 214.

quarters the Gnostic notion of = " Strom. III. 6. p. 533. Angels was derived. ° Her. XXI. 4. p. 58 13

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

5 page 148

148 LECTURE V.

down to their gods. (Numb. xxv.1,2.) But we read further, that when the Midianites were spoiled and Balaam slain, Moses said of the women who : were taken, Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor. (xxxi. 16.) This, then, was the insidious policy and advice of Balaam. When he found that he was prohibited by God from cursing Israel, he advised Balak to seduce the Israelites by the women of | Moab, and thus to entice them to the sacrifices of their gods™. This is what St.John calls the doc. trine of Balaam, or the wicked artifice which he | taught the king of Moab: and so he says, that in | the church of Pergamos there were some who held the doctrine of the Nicolaitans. We have therefore

the testimony of St. John, as well as of the Fathers, that the lives of the Nicolaitans were profligate and vicious : to which we may add, that they ate things

sacrificed to idols. This is expressly said of Basi- lides and Yalentinus, two celebrated leaders of Gnostic sects: and we perhaps are not going too far, if we infer from St. John, that the Nicolaitams were the first who enticed the Christians to this im- pious practice, and obtained from thence the distinc-

™ This may well explainthe formation. That Balak con-

conduct of the Almighty to- wards Balaam, and the expres- sion of the Angel, Thy way is per- verse before me, (xxii. 32.) Com- mentators and critics have not always studied the heart of Ba- lnam. Though so little is said of his policy in the Bible, it was a fact, upon which the Jews appear to have had much historical or traditional in-

sulted Balaam, is said in Micah vi. 5. See Josephus, Aasig. iv. 6. Philo Judeus, De Mose, vol. Il. p.127. De Monarch. 1. p. 220. De Fortitud. p. 381. The whole history is minutely de- tailed by these writers. Sec Waterland, Sermon XXXII. on , the History and Character of Balaam, vol. 1X. p. 397; also vol. VI. p. 108,

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

56 page 260

260 NOTE 6.

hardly have suffered the one to supplant the other. We may remember, that persons from the surrounding countries of ae Cappadocia, and Phrygia, were present at Jeru- salem on the day of Pentecost.

NOTE 6.—See Lecture II. p. 29.

It is observed by Mosheimy, that “ an opinion has ‘* prevailed, derived from the authority of Clemens the Alex- “ andrian, that the first rise of the Gnostic sect is to be “ dated after the death of the apostles, and under the * reign of the emperor Adrian : and it is also alleged, that “ before this time the church enjoyed a perfect uillity, ** undisturbed by dissensions or sects of any kind. But the ‘ smallest degree of attention to the language of the holy ‘ scriptures, not to mention the authority of other ancient “ records, will prevent us from adopting this groundless no- “ tion.” Nothing can be more just than this observation of Mosheim : but Dodwell, in his Wucutiteas upon Irenseus*,

attached so much weight to the words of Clement, that he

fixed the rise of heresy in the year 116, which was the last

year but one of Trajan’s reign. The args in Clem. Alex. ut

is obscure, and apparently corrupt : to which Dodwell and Moahieim dicas, oS as Sleoce we 88, axeei ods "Abpiaved Tov Pacirtas yodvous, of Tas alpioeis exivoRcarrt; yeysvaci*. The abn here spoken of, as leaders of heresies, were Basilides, Valentinus, and Marcion: all of whom cer- tainly lived in the second century; and this is all that Clement intended to assert. He says ex ly that Basi- lides pretended to have been taught by Glaucias, who was éppnvevs to St. Peter; and that Valentinus claimed the same connexion with Theudas, an acquaintance of St.Paul. It is also plain, though the is probably corrupt, that he connects these heretics with Simon Magus; so that what- ever he may have said of heresy in the time of Hadrian, his own words supply us with the names of three persons Glau-

cias, Theudas, and Simon M who were of apostle. The fact seems to be, that Clement spoke ° , Valentinus, and Marcion, because they were

es. much more notorious, and Nosticism to a much

Eccles. Hist. Cent. I. part. 2. c. V. 3.

* Diss. I. 12. p. 20. though his words have been rather unfairly quoted. So also Arnoldus, Hist, Eccles.et Heres. tom. I. lib. I. 4. 1. p. 41. and Titt- man, de Vestigtis Gnosticorum in N. T. frustra quesitis.

* Strom. VII. 17. p. 898. For the proposed emendations of this passage, nee the note in Potter’s edition, and Mosheim, de uno Simone Mago. 22.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

56 page 529 NOTE 86. 529

Clement_of Alexandria, as I have already stated, was t up in the bof thet city: and bia writings shew, that he was a t_admi i Plato. But he is uent in pointing out instances, Plato took his ideas, and even his expressions, from Moses; and he shews in several places, that he believed the doctrine of the Trinity to be contained in the writings of that philo- sopher. If we think, as I shall endeavour to shew presently, that neither of these positions can be reasonably maintained, we shall hardly suspect Clement of making Christianity bend to suit the genius of Plato: and it is demonstrable in

almost every of his writings, that he tortured and per: verted the conde of Plato to represent hiss a5 sets him as ing like a ian.

Tertullian, who, like Irenseus, had not studied in the prilceon hical schools of Alexandria, agrees also with that

‘ather in ing upon the P tonte doctrines.se.the source of Gnosticism. He even uses the strong expression, “ Pla- “tonem omnium heereticorum condimentarium factum4.” It is of the same heretics he is speaking, when he gives a warning to those, “ qui Stoicum et Platonicum et Dialecti- “cum Christianismum protulerunt':” and when we find him treating the character of Plato with so little

respect, as to say, “ that he sold himself to Dionysius for

“ sake of his belly*,” we can hi conceive e ed

his faith in Christ to be corru from such a quarter. What I have said of Clement will ory sey to

Origen, who was brought up like himse under his tuition, in the schools of phytate dg He fancied, that he saw in Plato the same agreement with the doctrines of the Old and New Testament: but his judgment was not likely to be greatly blinded by the subtleties of that writer, when he tof him, “If i'ma = Sen boldly, the ornamented “ studied language of Plato, and of those who have “ be! mgr themselves in the same style, has benefited but nd ew, if ons has beet! ray rebel and I shall

ve occasion to shew presently, that the charges brought _— him by Celsus were for having altered and corrupted

doctrines of Plato.

The only other writer, to whom I shall refer, is Euse- bius : et a8 any ne basal fences gone Eusebius in tracing a resemblance between -seches of Plato and the main truths of Christianity. It is singular, however, that he wrote his great » the

* De Asima, 23. p. 280. * De Prascript.8.p.20g. * Apol. 46. p. 36. * Cont. Ceisum, VI. 2. p- 630. See also VII. 41, 42- p- 723. um

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

57 title page

CHARACTERISTICS

HE GREEK PHILOSOPHERS.

SOCRATES AND PLATO.

REV. JOHN PHILIPS POTTER, A.M.,

LATE OF ORIEL COLLEGE, OXFORD.

JOHN W. PARKER, WEST STRAND.

M.DCCC.ELY.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "It's better to be divided in truth, than united in heresy."

57 5.186-187

186 DR. BURTON’S ESTIMATE OF GNOSTICISM.

gress of Gnosticism, with a clear summary of the Gnostic dogmas, in the following passage:—

“The system, as I have said, was stated to have beg with Simon Magus; by which I would understan t the

xetem of uniting Christianity with Gnosticism began with eretic ; for the seeds of Gnosticism, as we shall see presently, had been sown long before. What Simon Ma- gus began was brought to perfection by Valentinus, who came to Rome in the former part of the second century ; and what we know of Gnosticism is taken principally from writers who opposed Valentinus, Contemporary with him, there were many other Gnostic leaders, who held different opinions; but in the sketch which I have given, I have endeavoured to explain those principles which, under_cer- tain modifications, were common to all the Gnostics, That the Supreme God, or the Good Principle, was not the Creator of the World, but that it was created by an evil, or at least, an inferior being; that God produced from himself a succession of ons or emanations, who dwell with him in the pleroma; that one of these eons was Christ, who came upon earth to reveal the knowledge of the true God; that he was not incarnate, but either assumed an unsub- stantial body, or descended upon Jesus at his baptism; that the God of the Old Testament was not the Father of Jesus Christ; that there was no resurrection or final judgment. This is an outline of the Gnostic tenets, as Seabee by nearly all of them®.”

Having given the above admirable outline of the great leading doctrines of the Gnostic Sects, or rather, of vw Gnostic Schools, he next proceeds to trace Gnos-

it which we in- dicated at the beginning of this article. We proceed to give Se Burton's very clever and striking History of

Gnos: (or, in other words, of Eclecticism and Syasre tism,) in his own words.

* Inquiries, p. 42.

Note: Assume all dates as close approximations.

DR. BURTON’S ESTIMATE OF GNOSTICISM. 187

“Some persons have deduced Gnosticism from the Eastern notion of a Good and Evil Principle; some from the Jewish Cabbala ; and others from the doctrines of the later Platonists, Each of these systems is able to support itself by alleging very strong resemblances; and those persons have taken the most natural, and probably the truest course, who have con- cluded that all these opinions contributed to build up the monstrous system which was known by the name of Gnos- ticism:

“We will begin with considering that which undoubt- edly was the oldest of the three, the Hastern Doctrine of a Good and Evil Principle. There is no fact connected with remote antiquity, which seems more certainly established, than that the Persian religion recognized two beings or principles, which, in some way or other, exercised an in- fluence over the world and its inhabitants. To one they gave the name of Ormuzd, and invested him with the attri- butes of light and beneficence; the other they called Ahre- man, and identified him with the notions of darkness and malignity. It has often been disputed, whether these two principles were considered as self-existing, co-eternal gods, or whether they were subject toa third and superior power. Plutarch evidently considered that both of them had a beginning, and that one of them at least would come to an end ; for he says that Ormuzd took its rise from light, and Ahreman from darkness ; so that light and darkness must have existed before them: and he adds, that the time would come when Ahreman would be destroyed, and an age of pure, unmixed happiness, would commence.” “Upon the whole,” (adds Professor Burton,) “I cannot but consider that those persons have taken a right view of this intricate

subject, who represent the Persians as having been always worshippers of one Supreme God.” “ It is true that the simplicity of their worship was soon

corrupted; and the heavenly bodies, rangretid the great source 0 t and h i It

is undoubted that the sun, under am name of Mith received from them the highest honours; and it will a4

Fonlll

— Anonymous

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous Note: Assume all dates as close approximations.

58 title page

RELIGIOUS ENCYCLOPARDIA :

DICTIONARY

or

BIBLICAL, HISTORICAL, DOCTRINAL, AND PRACTICAL THEOLOGY.

BASED ON THE REAL-ENCYKLOPADIE OF HERZOG, PLITT, AND HAUCK.

EDITED BY

PHILIP SCHAFF, D.D., LL.D.,

PROFESSOR IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.

ASSOCIATE EDITORS:

REV. SAMUEL M. JACKSON, M.A., anv REV. D. S. SCHAFF.

VOLUME Ill.

EDINBURGH: T. & T. CLARK, 88 GEORGE STREET. 1884.

CHART OF NEW TESTAMENT LINEAGE STREAMS: UNBROKEN CHAIN-OF-CUSTODY

“And ye shall know the truth, and the truth shall make you free.” — John 8:32 (KJV) | "/t's better to be divided in truth, than united in heresy." — Anonymous

58 pages 1887-1888

PREDESTINATION.

1887

PREMILLENNIALISM.

Note: Assume all dates as close approximations.

PREMILLENNIALISM.

1888

PREMILLENNIALISM.

though not yet refuted by any scientific exposi- tion from the orthodox side. Such an exposition was first given by Augustine, but was by him iven at once both in polemical form, against the fatalisim of the Manichaans (De natura boni, ete.), and in positive form (De preedestinatione sanctorum, eye The views of Augustine, though exayger- ated by his pupils, and rejected by the Pelagiuuns and Semi-Pelagians, were, nevertheless, carried Yictoriously through the controversy by the syn- ods of Arelate (472), Lyons (475), and Orange (529). A new stage in the development is indi- cated by Gottschalk. He made reproixition an element of predestination, and thereby, as well as by his general treatment of the subject, he caused a controversy, in which Prudentius, Ratramnus, Servatus Lupus, John Scotus, Kemiyius, and others, took part, and which was brought to a conclusion in a rather violent manner by the syn- ods of Chiersy (853) and Valance (855). During the middle age the views of Augustine suffered considerable restrictions from the Thomists, and were altogether abandoned by the Scotists. His infralapsarian tenet, that God elects whom he will out of the whole mass of ruined humanity, though retained by Anselm and Peter Lombard, — died away, and had to be revived by omas Bradwardine, Wiclif, Ilus, and the other ursors of the Reformation. With the Re- aha however, — Luther, Zwingli, and Calvin, —A inianism, and generally the whole ques- tion stination, entered into full light, and received its confessional statement; though from that very period a striking difference becomes ap- ut between the Lutheran doctrine, formed by elanchthon, nted in the Formula Concor- die, and further developed by Schleiermacher and Martensen, and the Reformed doctrine in all its different forms,—infralapsarianism, supralapsa- rianism, hypothetical universalism, ete.

The two great stumbling-stones which embar- rassed the logical development of the doc- trine of predestination were, on the one side, a singular misconception of the divine prescience, and, on the other, inability to harmonize the idea of absolute fore-ordination with the idea of divine

ice. With respect to the former point, it is evident, that when the Arminians aduut the fore- knowledge of God, but deny the fore-ordination, making election and reprobation depend upon faith and repentance, their conception of the fore- knowledge of God is untenable; for divine pre- science is something more than the prophet's knowledge of the future. With God, to know and to do are identical. The prescience of God is creative. There is, consequently, between pre- science and predestination the necessary relation of a general to a specific term. With respect to the latter point, the difficulty has been solved in various ways, of which the so-called theory of national election and the so-called theory of ec- elesiastical individualism are the most remarkable. The theory of national election confines election to communities and nations; that is, only commu- nities and nations are vise predestinated to have the knowledge of true religion and the external privileges of the pa granted or denied to them. The theory of ecclesiastical individ- ualism extends as eee atoe to individual man, bat without ing it

143—TIr

absolute with respect to! beginning

election or reprobation: it is still confined to the outward church and the means of grace. Both these theories represent true gospel facts, and are, consequently, implicitly present im the Calvinistie doctrine of predestination such as it was formed by Calvin, and set forth in the Confess. Gall. and Confess. Lelg., aud, in a somewhat mitigated form, in the Confess. IJelvet. and the Heidelberg Catechism.

Lit. — The enormously rich literature belong- ing to the subject may be found in Wixer: Handhuch der theol. Literatur, i. 442, and Appen- dix, p. 72, and in this work under the separate heads. See A. Scuweizen: Die Protestantischen Centraldogmen in ihrer Entwickelung innerhalb der reformirten Kirche, Ziarich, 1854-56, 2 vols.; and Lutuanpt: Die Lehre com freien Willen, Leipzig, 1863; (J. Fonnes: Predestination and Freewill, Edinburgh, 1878). LANGE,

PREMILLENNIALISM {Millenarianism. Chris. tian Chiliasm), in all its forms, makes two affir- mations; viz., (1) That the Scriptures teach us to expect an age on earth of universal righteous- ness, called the “ millennium,” from Rev. xx. 1-5; (2) That this millennial age will be introduced by the personal, visible return of the Lord Jesus, to establish over the whole world a theocratic kingdom. This Christian chiliasm is to be dis- tinguished, (1) from all forms of pseudo-chiliasm among Christians, such as teach that the saints — whether by means of material force, as the Anabaptists and Fifth-Monarchy Men, or by moral and spiritual forces, as very many moderns — shall come to rule the world before the resurrec- tion; —this all premillennialists join the A burg Confession in denying ; (2) from the Jewish chiliasin, as opposed to which it is held, 0) That the inheritance of the kingdom is conditioned, not by race or ritual ‘ance, but by regenera- tion only; (4) That the delights and occupations of the risen saints will not be sensual, but suited to the nature of a perfectly sanctified spirit, and of a body spiritual and reclame (¢) That the millennial kingdom will not final, but transi- tional. As to the time of the advent, premil- lennialists hold that it is unknown. However individuals sometimes have presumed to calculate the date, the great majority of premillennialists have deprecated such attempts as utterly unscrip- tural, and of mischievous tendency. It is agreed, again, that the advent is conditioned,